7 


TUE 


PARADISE    LOST 


BY 


JOHN    MILTON 


WITH    NOTES 


MPLANATORY    AND    CRITICAL. 


ZDITEO    BT 


REV.  JAMES  ROBERT  BOYD, 


Mti.mv  wliosc  genius  had  angelic 
AIM  fed  on  manna. — COWPKR. 


NEW    YORK: 

PUBLISHED   BY   A.   S.   BARNES   &   CO 
CINCINNATI:— II.  W.  DERBY  &  CO. 


Entered  •econling  to  Act  of  ("onfrreit.  in  MM  veir  1880,  by 

BAKER    AND    8CIMBNER. 

hi  the  <  leiVt  Office  of  the  Oittnct  Court  of  the  United  Mm*  for  the  Southern 
District  of  New  York. 


C.    W.     BENEDICT, 

Sttreotypi'* 

tOl  William  it    N  T 


STACK  ANNEX 


REASONS 

FOR    PREPARING    THIS    AMERICAN    EDITION. 

PARADISE  LOST  is,  by  common  consent,  pronounced  to  be  a  work  of 
transcendent  genius  and  taste.  It  takes  rank  with  the  Iliad  of  Homer, 
and  with  the  ^Eneid  of  Virgil,  as  an  Epic  of  incomparable  merit.  Dry- 
den  was  by  no  means  extravagant  in  the  praise  whfch  he  bestowed 
upon  it  in  his  well-known  lines  ; 

"  Three  poets  in  three  distant  ages  born, 
Greece,  Italy,  and  England  did  adorn  : 
The  first  in  loftiness  of  thought  surpassed  ; 
The  next  in  majesty  ;  in  both  the  last. 
The  force  of  nature  could  no  further  go : 
To  make  a  third,  she  joined  the  other  two." 

Its  praise  is  often  on  the  lips  of  every  man  endowed  with  the  most 
moderate  literary  qualifications  :  but  the  work  has  been  read  by  com- 
paratively few  persons.  How  few  even  of  educated  men  can  affirm 
that  they  have  so  read  and  understood  it,  as  to  appreciate  all  its  parts  ? 
How  does  this  happen  ?  Is  the  poem  considered  unworthy  of  their 
most  careful  perusal  1  Is  it  not  inviting  to  the  intellect,  the  imagina- 
tion, and  the  sensibilities?  Is  it  not  acknowledged  to  be  superior  to 
any  other  poetic  composition,  the  Hebrew  writings  only  excepted,  to 
whose  lofty  strains  of  inspired  song  the  blind  bard  of  London  was  s 
greatly  indebted  for  his  own  subordinate  inspiration  ? 

If  inquiry  should  extensively  be  made,  it  will  be  ascertained  that 
Paradise  Lost,  is  but  little  read,  less  understood,  and  still  less  appre- 
ciated ;  though  it  may  be  found  on  the  shelves  of  almost  every  library, 
or  upon  the  parlor  table  of  almost  every  dwelling.  Every  school  boy, 


4  REASONS    FOR    PREPARING    THIS    EDITION. 

and  every  school  girl  has  read  some  beautiful  extracts  from  it,  and  lias 
heard  it  extolled  as  an  unrivalled  production  ;  and  this  is  about  all  that 
is  usually  learned  in  regard  to  it,  or  appreciated.  The  question  returns, 
and  it  is  one  of  some  literary  interest,  how  is  this  treatment  of  the 
Paradise  Lost  to  be  accounted  for?  To  this  inquiry  the  following  ob- 
servations will,  it  is  hoped,  be  considered  appropriate  and  satisfactory. 

It  is  pre-eminently  a  learned  work  ;  and  has  been  well  denominated 
"  a  book  of  universal  knowledge.11  In  its  naked  form,  in  its  bare  text, 
it  can  be  understood  and  appreciated  by  none  but  highly  educated  per- 
sons. The  perusal  of  it  cannot  fail  to  be  attended  with  a  vivid  im- 
pression of  its  great  author's  prodigious  learning,  and  of  the  immense 
stores  which  he  brought  into  use  in  its  preparation.  As  one  of  his 
editors,  (Sir  Egerton  Brydges,)  remarks,  "  his  great  poems  require 
such  a  stretch  of  mind  in  the  reader,  as  to  be  almost  painful.  The 
most  amazing  copiousness  of  learning  is  sublimated  into  all  his  concep- 
tions and  descriptions.  His  learning  never  oppressed  his  imagination  ; 
and  his  imagination  never  obliterated  or  dimmed  his  learning;  but 
even  these  would  not  have  done  without  the  addition  of  a  great  heart, 
and  a  pure  and  lofty  mind.  The  poem  is  one  which  could  not  have 
been  produced  solely  by  the  genius  of  Milton,  without  the  addition  of 
an  equal  extent  and  depth  of  learning,  and  an  equal  labor  of  reflection. 
It  has  always  a  great  compression.  Perhaps  its  perpetual  allusion  to 
all  past  literature  and  history  were  sometimes  carried  a  little  too  far 
for  the  popular  reader;  and  the  latinised  style  requires  to  be  read  with 
the  attention  due  to  an  ancient  classic.1'  To  read  it,  therefore,  intelli- 
gently and  advantageously,  no  small  acquaintance  is  needed  with 
classical  and  various  learning. 

While  large  portions  of  the  poem  are  sufficiently  lucid  for  the  com- 
prehension of  ordinary  reader^  there  is  frequently  introduced  an  oh- 
fcure  paragraph,  sentence,  clause,  or  word  ;  which  serves  to  break  up 
the  continuity  of  the  poem  in  the  reader's  mind,  to  obstruct  his  pro- 
gress, to  apprise  him  of  his  own  ignorance  or  obtuseness,  and  thus  to 
create  no  small  degree  of  dissatisfaction.  The  obscurity  arises,  in 
some  cases,  from  the  highly  learned  character  of  the  allusions  to  an- 
cient history  and  mythology  ;  in  other  cases,  from  great  inversion  of 


REASON'S    FOR    PREPARING    THIS    EDITION.  5 

style,  from  the  use  of  Latin  and  Greek  forms  of  expression ;  from  pe- 
culiar modes  of  spelling;  from  references  to  exploded  and  unphiloso- 
phical  notions  in  astronomy,  chemistry,  geology,  and  philosophy,  with 
which  but  few  persons  are  familiar. 

Besides  all  this,  it  has  been  truly  observed  by  the  writer  before 
quoted,  that  "  Milton  has  a  language  of  his  own;  I  may  say  invented 
by  himself.  It  is  somewhat  hard  but  it  is  all  sincere  :  it  is  not  ver- 
nacular, but  has  a  latinised  cast,  which  requires  a  little  time  to  recon- 
cile a  reader  to  it.  It  is  best  fitted  to  convey  his  own  magnificent 
ideas  ;  its  very  learnedness  impresses  us  with  respect.  It  moves  with 
a  gigantic  step  :  it  does  not  flow  like  Shakspeare's  style,  nor  dance 
like  Spenser's.  Now  and  then  there  are  transpositions  somewhat 
alien  to  the  character  of  the  English  language,  which  is  not  well  cal- 
culated for  transposition  ;  bul  in  Milton  this  is  perhaps  a  merit,  be- 
cause his  lines  are  pregnant  with  deep  thought  and  sublime  imagery 
which  requires  us  to  dwell  upon  them,  and  contemplate  them  over  and 
over.  He  ought  never  to  be  read  rapidly." 

Such  being  some  of  the  characteristics  of  Paradise  Lost,  it  i&  »ot 
difficult  to  account  for  its  general  neglect,  and  for  the  scanty  satisfac- 
tion experienced  by  most  persons  in  the  attempt  to  read  it.  Much  of 
it.  as  we  have  remarked,  cannot  be  understood;  it  abounds  in  too 
many  passages  that  convey  to  none  but  the  learned  any  etea,i  idea: 
thus  the  common  reader  is  repelled,  and  the  sublimities  Bind  beag.t.ie^ 
of  this  incomparable  poem  are  known,  ouly  as.  echoes  irp.m,  \\}$  pages 
of  criticism,  of  course  inadequately. 

Not  long  since  even  a  well-educa,te4  and  popular  preacher  was 
asked  how  be  managed  in  reading  Paradise  Lost  ?  His  honest  and 
truthful  answer  was,  that  he  skipped  over  the  hard  places,  and  read  the 
easier ;  that  be  did  not  pretend  fully  to  understand,  or  to  appreciate 
(he  entire  poem  ;  but  admitted  that  not  a  few  passages  were  not  far 
from  being  a  dead  letter  to  him,  requiring  for  their  just  interpretation 
more  research  and  study  than  he  was  willing  or  able  to  bestow.  The 
fact  undoubtedly  is,  that  since  a  poem  is  addressed  chiefly  to  the  irnr 
agination  and  the  sensibilities;  since  it  is  read  with  a  view  to  plea- 
surable excitement,  and  not  taken  up  as  a  production  to  be  severely 


6  REASONS    FOR    PREPARING    THIS    EDITION. 

studied  ;  since  a  demand  for  mental  labor  and  research  interferes  with 
the  entertainment  anticipated,  in  most  cases  the  Paradise  Lost  is,  on 
this  account,  laid  aside,  though  possessing  the  highest  literary  merit, 
for  poems  of  an  inferior  cast,  but  of  easier  interpretation. 

It  is  possible  also  that  the  pious  spirit  which  animates  the  entire 
poem,  and  the  theological  descriptions  which  abound  in  several  of  the 
Books,  may,  to  the  mass  of  readers,  give  it  a  repulsive  aspect,  and 
cause  them,  though  unwisely,  to  prefer  other  productions  in  which 
these  elements  are  not  found. 

To  the  causes  now  enumerated,  rather  than  to  those  assigned  by  Dr. 
Johnson  may  be  referred  the  result  which  he  thus  describes: — "Para- 
dise Lost  is  one  of  the  books  which  the  reader  admires  and  lays  down, 
and  forgets  to  take  up  again.  None  ever  wished  it  longer  than  it  is. 
Its  perusal  i«  a  duty  rather  than  a  pleasure.  We  read  Milton  for  in- 
struction, retire  harassed  and  overburdened,  and  look  elsewhere  for 
recreation  :  we  desert  our  master,  and  seek  for  companions." 

But  if  there  no  remedy  for  this  neglectful  treatment  of  the  finest  poeti- 
cal composition  in  our  language  ?  May  not  something  be  done  to  pre- 
pare American  readers  generally  to  appreciate  it,  and,  in  the  perusal, 
to  gratify  their  intellects  and  regale  their  fancy,  among  its  grandeurs 
and  beauties,  and  also  among  its  learned  allusions,  and  scientific  infor- 
mations 1 

The  attainment  of  this  important  end  is  the  design  of  the  present 
edition  :  it  is  therefore  furnished  with  a  large  body  of  notes ;  with 
notes  sufficiently  numerous  and  full,  it  is  presumed,  to  clear  up  the  ob- 
scurities to  which  we  have  referred  ;  to  place  the  unlearned  reader,  so 
far  as  the  possession  of  the  information  requisite  to  understand  the 
poem  is  concerned,  on  the  same  level  with  the  learned;  and  to  direct 
attention  to  the  parts  most  deserving  of  admiration,  and  to  the  grounds 
upon  which  they  should  be  admired.  The  editions  hitherto  published 
in  this  country,  it  is  believed,  are  either  destitute  of  notes,  or  the  notes 
are  altogether  too  few  and  too  brief  to  afford  the  aid  which  is  generally 
required. 

About  half  a  cen'ury  after  the  publication  of  the  Paradise  Lost, 
its  reputation  was  much  advanced  by  a  series  of  papers  which  came 


REASONS    FOR    PREPARING    THIS    EDITION.  7 

out  weekly  in  the  celebrated  Spectator,  from  the  graceful  pen  ot 
Addison.  "These,"  as  Hallam  justly  remarks,  "were  perhaps 
superior  to  any  criticisms  that  had  been  written  in  our  language,  and 
we  must  always  acknowledge  their  good  sense,  their  judiciousness, 
and  the  vast  service  they  did  to  our  literature,  in  setting  the  Paradise 
Lost  on  its  proper  level."  But  modern  periodicals,  and  modern 
essays  are  fast  crowding  out  the  once  familiar  volumes  of  that  excel- 
lent British  classic ;  and  those  once  famous  criticisms  are  now  seldom 
met  with,  so  that  modern  readers,  with  rare  exceptions,  derive  from 
them  no  benefit  in  the  reading  of  the  Paradise  Lost. 

The  Editor  has  evinced  his  own  high  sense  of  their  value,  and  has, 
moreover,  rendered  them  far  more  available  to  the  illustration  of  the 
poem,  than  they  are,  as  found  in  the  Spectator,  by  selecting  such  criti- 
cisms as  appeared  to  him  to  possess  the  highest  merit,  and  distributing 
them  in  the  form  of  notes,  to  the  several  parts  of  the  poem  which  they 
serve  to  illustrate  and  adorn.  After  this  labor  had  been  performed, 
however,  and  a  principal  part  of  the  other  notes  had  been  prepared,  it 
was  ascertained  with  some  surprise,  on  procuring  a  London  copy  of 
Bp.  Newton's  edition  of  Milton,  now  quite  scarce,  that  the  same  course 
had  a  century  ago  been  pursued  by  him  ;  though  the  same  pains  had 
not  been  taken  by  Newton  to  distribute  in  detail  to  every  part  of  the 
poem  the  criticisms  of  Addison.  Besides  this,  he  introduced  them 
entire,  and  thus  occupied  his  pages  with  much  matter  quite  inferior  to 
that  which  has  been  provided,  in  this  edition,  from  recent  sources. 

The  notes  of  the  present  edition  will  be  found  to  embrace,  besides 
much  other  matter,  all  that  is  excellent  and  worth  preservation  in 
those  of  Newton,  Todd,  Brydges,  and  Stebbing;  comprehending  also 
some  of  the  richest  treasures  of  learned  and  ingenious  criticism  which 
the  Paradise  Lost  has  called  into  existence,  and  which  have  hithertc 
been  scattered  through  the  pages  of  many  volumes  of  Reviews  and 
miscellaneous  literature  :  and  these  have  been  so  arranged  as  to  illus- 
trate the  several  parts  of  the  poem  to  which  tbey  relate. 

It  was  not  deemed  important  to  occupy  space  in  the  discussion  of 
certain  questions,  more  curious  than  useful  or  generally  interesting, 
relating  to  some  earlier  authors,  to  whom  it  has  been  alleged  that  Mil- 


6  REASONS    FOR    PREPARING    THIS    EDITION. 

ton  was  greatly  indebted  for  the  plan  and  some  prominent  features  of 
the  Paradise  Lost.  Yet  it  has  been  a  pleasant,  and  more  profitable 
task,  to  discover  by  personal  research,  and  by  aid  of  the  research  of 
others,  those  parts  of  classical  authors  a  familiar  acquaintance  with 
which  has  enabled  the  learned  poet  so  wonderfully  to  enrich  and  adorn 
bis  beautiful  production.  These  classic  gems  of  thought  and  expres- 
sion hare  been  introduced  in  the  notes,  only  for  the  gratification  of 
those  persons  who  are  able  to  appreciate  the  language  of  the  Roman 
and  Grecian  poets ;  and  who  may  have  a  taste  for  observing  the  coin- 
cidences between  their  language  and  that  of  the  great  master  of  Eng- 
lish verse. 

Not  long  before  the  composition  of  Paradise  Lost,  Milton  thus 
epeaks  of  the  qualifications  which  he  regarded  as  requisite  and  which 
he  hoped  to  employ  in  preparing  it:  "A  work  not  to  be  raised  from 
the  heat  of  youth  or  the  vapors  of  wine  ;  nor  to  be  obtained  of  dame 
Memory  and  her  siren  daughters,  but  by  devout  prayer  to  that  Eternal 
Spirit,  whocan  enrich  with  all  utterance  and  knowledge,  and  sends  out 
his  Seraphim  with  the  hallowed  fire  of  his  altar,  to  touch  and  purify 
the  lips  of  whom  he  pleases.  To  this  must  be  added  industrious  and 
select  reading,  steady  observation,  insight  into  all  seemly  and  generous 
arts  and  affairs/' 

•This,  I  am  convinced,'  says  Sir  E.  B.  already  quoted,  '  is  the  true 
origin  of  Paradise  Lost.  Shakspeare's  originality  might  be  still  more 
impugned,  if  an  anticipation  of  hints  and  similar  stories  were  to  be 
taken  as  proof  of  plagiarism.  In  many  of  the  dramatist's  most  beauti- 
ful plays  the  whole  tale  is  borrowed  ;  but  Shakspeare  and  Milton 
turn  brass  into  gold.  This  sort  of  passage  hunting  has  been  carried  a 
great  deal  too  far,  and  has  disgusted  and  repelled  the  reader  of  feeling 
and  taste.  The  novelty  is  in  the  raciness,  the  life,  the  force,  the  just 
association,  the  probability,  the  truth  ;  that  which  is  striking  because 
it  is  extravagant  is  a  false  novelty.  He  who  borrows  to  make  patches 
is  a  plagiarist ;  but  what  patch  is  there  in  Milton  ?  All  is  inter- 
woven and  forms  part  of  one  web.  No  doubt  the  holy  bard  was  al- 
ways intent  upon  sacred  poetry,  and  drew  his  principal  inspirations 
from  Scripture.  This  distinguishes  his  style  and  spirit  from  all  other 


REASONS    FOR    PREPARING    THIS    EDITION.  9 

poets ;  and  gives  him  a  solemnity  which  has  not  been  surpassed,  save  > 
in  the  book  whence  welled  that  inspiration.' 

The  Editor  is  fully  aware  of  the  boldness  of  the  attempt  to  furnish 
a  full  commentary  on  such  a  poem  as  this  :  he  is  also  painfully  sensi- 
ble that  much  higher  qualifications  than  he  possesses  could  profitably 
and  honorably  be  laid  out  in  the  undertaking.  He  has  long  wondered, 
and  regretted,  that  such  an  edition  of  Paradise  Lost,  as  the  American 
public  needs,  has  not  been  furnished ;  and  in  the  absence  of  a  better, 
he  offers  this  edition,  as  adapted,  in  his  humble  opinion,  to  render  a 
most  desirable  and  profitable  service  to  the  reading  community,  while 
it  may  contribute,  as  he  hopes,  to  bring  this  poem  from  the  state  of 
unmerited  neglect  into  which  it  has  fallen,  and  cause  it  to  be  more 
generally  read  and  studied,  for  the  cultivation  of  a  literary  taste  and 
for  the  expansion  of  the  intellectual  and  moral  powers. 

Ours  is  an  age  in  which  the  best  writings  of  the  seventeenth  century 
have  been  generally  republished,  and  thus  have  been  put  upon  a  new 
career  of  fame  and  usefulness.  Shakspeare  has  had,  for  more  than 
half  a  century,  his  learned  annotators,  without  whose  aid  large  por- 
tions of  his  plays  would  be  nearly  unintelligible.  He  has  been  hon- 
ored with  public  lectures  also,  to  illustrate  his  genius,  and  to  bring 
to  view  his  masterly  sketches  of  the  human  heart  and  manners. 
There  have  recently  started  up  public  readers  also,  by  whose  popular 
exertions  he  has  been  brought  into  more  general  admiration.  It  seems 
to  be  full  time  that  a  higher  appreciation  of  the  great  epic  of  Milton 
than  has  hitherto  prevailed  among  us,  and  that  a  more  extended  use- 
fulness also,  should  be  secured  to  it,  by  the  publication  of  critical  and 
explanatory  notes,  such  a^the  circumstances  of  the  reading  class  ob- 
viously require. 

Ever  valuable  will  it  be,  for  its  varied  learning,  for  its  exquisit 
beauties  of  poetic  diction  and  measure ;  for  its  classical,  scientific  and 
scriptural  allusions;  for  its  graphic  delineations  of  the  domestic  state 
and  its  duties;  for  its  adaptation,  when  duly  explained  and  understood, 
to  enlarge  the  intellect,  to  entertain  the  imagination,  to  improve  lite- 
rary taste,  and  cultivate  the  social  and  the  devout  affections  ;  for  its 
grand  account  of  creation,  providence,  and  redemption,  embracing  a 


10  REASONS    FOR    PREPARING    THIS    EDITION. 

most  beautiful  narrative  and  explanation  of  some  of  the  most  interest 
ing  events  connected  with  the  history  of  our  race.  Nor  should  men- 
tion be  omitted,  of  those  excellent  counsels,  and  maxims  of  conduct 
which  it  so  frequently  suggests,  conveyed  in  language  too  appropriate 
and  beautiful  to  be  easily  erased  from  the  memory,  or  carelessly  disre- 
garded. 

Tn  conclusion,  we  may  confidently  adopt  the  words  of  Brydges,  who 
has  said,  that  to  study  Milton's  poetry  is  not  merely  the  delight  of  every 
accomplished  mind,  but  it  is  a  duty.  He  who  is  not  conversant  with  it, 
cannot  conceive  how  far  the  genius  of  the  Muse  can  go.  The  bard, 
whatever  might  have  been  his  inborn  genius,  could  never  have  at- 
tained this  height  of  argument  and  execution  but  by  a  life  of  laborious 
and  holy  preparation ;  a  constant  conversance  with  the  ideas  sug- 
gested by  the  sacred  writings;  the  habitual  resolve  to  lift  his  mind 
and  heart  above  earthly  thoughts ;  the  incessant  exercise  of  all  the 
strongest  faculties  of  the  intellect ;  retirement,  temperance,  courage, 
hope,  faith.  He  had  all  the  aids  of  learning;  all  the  fruit  of  all  the 
wisdom  of  ages ;  all  the  effect  of  all  that  poetic  genius,  and  all  that 
philosophy  had  achieved.  His  poetry  is  pure  majesty;  the  sober 
strength,  the  wisdom  from  above,  that  instructs  and  awes.  It  speaks 
as  an  oracle  ;  not  with  a  mortal  voice.  And  indeed,  it  will  not  be  too 
much  to  say,  that  of  all  uninspired  writings,  Milton's  are  the  most 
worthy  of  profound  study  by  all  minds  which  would  know  the  crea- 
tiveness,  the  splendor,  the  learning,  the  eloquence,  the  wisdom,  to 
which  the  human  intellect  can  attain. 

NOT*.  The  names  of  the  authors  most  frequently  quoted  will  be  indi- 
cted simply  by  the  initial  letters  :  those  authors  are  Addison,  Newton,  E. 
Brydges,  Todd,  Hume,  Kitto,  Richardson,  Thyer,  Stebbing  and  Pearce.  The 
Introductory  Remarks  upon  the  several  Books  are,  generally,  those  found  in 
Sir  Egerton  Brydges'  edition,  with  the  omission  of  such  remarks  as  were 
leemed  either  incorrect,  or  of  little  interest  and  importance. 


BOOK  I. 


THE  ARGUMENT. 

THIS  I  irst  Book  proposes,  first,  in  brief,  the  whole  subject,  Man's  disobe- 
dience, and  the  loss  thereupon  of  Paradise,  wherein  he  was  placed :  then 
touches  the  prime  cause  of  his  fall,  the  Serpent,  or  rather  Satan  in  the  ser- 
pent ;  who  revolting  from  God,  and  drawing  to  his  side  many  legions  of 
Angels,  was,  by  the  command  of  God,  driven  out  of  Heaven,  with  all  his 
crew,  into  the  great  deep.  Which  action  passed  over,  the  poem  hastens  into 
the  midst  of  things,  presenting  Satan  with  his  Angels  now  fallen  into  Hell, 
described  here,  not  in  the  centre  (for  Heaven  and  Earth  may  be  supposed  as 
yet  not  made,  certainly  not  yet  accursed)  but  in  a  place  of  utter  darkness, 
fitliest  called  Chaos :  here  Satan  with  his  Angels  lying  on  the  burning  lake, 
thunderstruck  and  astonished,  after  a  certain  space  recovers,  as  from  confu- 
sion, calls  up  him  who  next  in  order  and  dignity  lay  by  him ;  they  confer  of 
their  miserable  fall.  Satan  awakens  all  his  legions,  who  lay  till  then  in  the 
same  manner  confounded :  they  rise ;  their  numbers,  array  of  battle,  their 
chief  leaders  named,  according  to  the  idols  known  afterward  in  Canaan  and 
the  countries  adjoining.  To  these  Satan  directs  his  speech,  comforts  them 
with  hope  yet  of  regaining  Heaven,  but  tells  them  lastly  of  a  new  world 
and  new  kind  of  creature  to  be  created,  according  to  an  ancient  prophecy 
or  report  in  Heaven ;  for  that  Angels  were  long  before  this  visible  creation, 
was  the  opinion  of  many  ancient  Fathers.  To  fipd  out  the  truth  of  this 
prophecy,  and  what  to  determine  thereon,  he  refers  to  a  full  council.  What 
his  associates  thence  attempt.  Pandemonium,  the  palace  of  Satan,  rises,  sud- 
denly built  out  of  the  deep :  the  infernal  peers  there  sit  in  council. 


BOOK  I. 


INTRODUCTORY  REMARKS. 

THIS  Book  on  the  whole  is  so  perfect  from  beginning  to  end,  that  it  would 
be  difficult  to  find  a  single  superfluous  passage.  The  matter,  the  illustra- 
tions and  the  allusions,  are  historically,  naturally,  and  philosophically  true. 
The  learning  is  of  every  extent  and  diversity ;  recondite,  classical,  scientific, 
antiquarian.  But  the  most  surprising  thing  is,  the  manner  in  which  he  vivi- 
fies every  topic  he  touches :  he  gives  life  and  picturesqueness  to  the  driest 
catalogue  of  buried  names,  personal  or  geographical.  They  who  bring  no 
learning,  yet  feel  themselves  charmed  by  sounds  and  epithets  which  give  a 
vague  pleasure,  and  stir  up  the  imagination  into  an  indistinct  emotion. 

Poetical  imagination  is  the  power,  not  only  of  conceiving,  but  of  creating 
embodied  illustrations  of  abstract  truths,  which  are  sublime,  or  pathetic,  or 
beautiful ;  but  those  ideas,  which  Milton  has  embodied,  no  imagination  but 
his  own  would  have  dared  to  attempt ;  none  else  would  have  risen  '  to  the 
height  of  this  great  argument.'  Every  one  else  would  have  fallen  short  of 
it,  and  degraded  it. 

Among  the  miraculous  acquirements  of  Milton,  was  his  deep  and  familial 
intimacy  with  all  classical  and  all  chivalrous  literature ;  the  amalgamation  in 
his  mind  of  all  the  philosophy  and  all  the  sublime  and  ornamental  literature  of 
the  ancients,  and  all  the  abstruse,  the  laborious,  the  immature  learning  of 
those  who  again  drew  off*  the  mantle  of  time  from  the  ancient  treasures  ol 
genius,  and  mingled  with  thorn  their  own  crude  conceptions  and  fantastic 
theories.  He  extracted  from  this  mine  all  that  would  aid  the  imagination 
without  shocking  the  reason.  He  never  rejected  philosophy ;  but  where  it 
was  fabulous,  only  offered  it  as  ornament. 

In  Milton's  language  though  there  is  internal  force  and  splendor,  there  is 
outward  plainness.  Common  readers  think  thai  it  sounds  and  looks  like 
prow?.  This  is  one  of  its  attractions;  while  all  that  is  stilted,  and  decorated, 
and  affected,  soon  fatigues  and  satiates. 

Johnson  says  that  "  an  inconvenience  of  Milton's  design  is,  that  it  requires 
th«  description  of  what  cannot  be  described, — the  agency  of  spirits.  He  saw 


BOOK    I.  13 

that  immateriality  suppHed  no  images,  and  that  he  could  not  show  angels 
acting  but  by  instruments  of  action :  he  therefore  invested  them  with  form 
and  matter.  This,  being  necessary,  was  therefore  defensible,  and  he  should 
have  secured  the  consistency  of  his  system  by  keeping  immateriality  out  of 
sight,  and  enticing  his  reader  to  drop  it  from  his  thoughts."  Surely  this  was 
quite  impossible,  for  the  reason  which  Johnson  himself  has  given.  The  im- 
agination, by  its  natural  tendencies,  always  embodies  spirit.  Poetry  deals 
in  pictures,  though  not  exclusively  in  pictures.  -  E.  B. 

Upon  the  interesting  topic  here  thus  summarily  though  satisfactorily  dis- 
posed of,  Macaulay  has  furnished  the  following,  among  other  admirable 
remarks :  * 

The  most  fatal  error  which  a  poet  can  possibly  commit  in  the  manage- 
ment of  his  machinery,  is  that  of  attempting  to  philosophise  too  much. 
Milton  has  been  often  censured  for  ascribing  to  spirits  many  functions  of 
which  spirits  must  be  incapable.  But  these  objections,  though  sanctioned  by 
eminent  names,  originate,  we  venture  to  say,  in  profound  ignorance  of  the  art 
of  poetry. 

What  is  spirit  ?  What  are  our  own  minds,  the  portion  of  spirit  with 
which  we  are  best  acquainted  ?  We  observe  certain  phenomena.  We  can- 
not explain  them  into  material  causes.  We  therefore  infer  that  there  exists 
something  which  is  not  material,  but  of  this  something  we  have  no  idea. 
We  can  define  it  only  by  negatives.  We  can  reason  about  it  only  by  sym- 
bols. We  use  the  word  but  we  have  no  image  of  the  thing ;  and  the  busi- 
ness of  poetry  is  with  images,  and  not  with  words.  The  poet  uses  words 
indeed,  but  they  are  merely  the  instruments  of  his  art,  not  its  objects.  They 
are  the  materials  which  he  is  to  dispose  in  such  a  manner  as  to  present  a 
picture  to  the  mental  eye.  And,  if  they  are  not  so  disposed,  they  are  no 
more  entitled  to  be  called  poetry  than  a  bale  of  canvas  and  a  box  of  colors 
are  to  be  called  a  painting. 

Logicians  may  reason  about  abstractions,  but  the  great  mass  of  mankind 
can  never  feel  an  interest  in  them.  They  must  have  images.  The  strong 
tendency  of  the  multitude  in  all  ages  and  nations  to  idolatry  can  be  explained 
on  no  other  principles.  The  first  inhabitants  of  Greece,  there  is  every  rea- 
son to  believe,  worshipped  one  invisible  Deity ;  but  the  necessity  of  having 
something  more  definite  to  adore  produced,  in  a  few  centuries,  the  innumera- 
ble crowd  of  gods  and  goddesses.  In  like  manner  the  ancient  Persians 
tho  ight  it  impious  to  exhibit  the  Creator  under  a  human  form.  Yet  even 
they  transferred  to  the  sun  the  worship  which,  speculatively,  they  consid- 
ered due  only  to  the  supreme  mind.  The  history  of  the  Jews  is  the  record 
of  a  continual  struggle  between  pure  Theism,  supported  by  the  most  terrible 
sanctions,  and  the  strangely  fascinating  desire  of  having  some  visible  and 
tangible  object  of  adoration.  Perhaps  none  of  the  secondary  causes  which 
Giblx>n  has  assigned  for  the  rapidity  with  which  Christianity  spread  over 
the  world,  while  Judaism  scarcely  ever  acquired  a  proselyte,  operated  more 
powerfully  than  this  feeling.  Got!,  the  uncreated,  the  incomprehensible,  the 


14  PARADISE    LOST. 

invisible,  attracted  but  few  worshippers.  A  philosopher  might  admire  so 
noble  a  conception ;  but  the  crowd  turned  away  in  disgust  from  words  which 
presented  no  image  to  their  minds.  It  was  before  Deity  embodied  in  a  hu- 
man form,  walking  among  men,  partaking  of  their  infirmities,  leaning  on 
their  bosoms,  weeping  over  their  graves,  slumbering  in  the  manger,  bleeding 
on  the  cross,  that  the  prejudices  of  the  synagogue,  and  the  doubts  of  the 
Academy,  and  the  pride  of  the  Portico,  and  the  forces  of  the  lictor,  and  the 
swords  of  thirty  legions,  were  humbled  in  the  dust. 

Soon  after  Christianity  had  achieved  its  triumph,  the  principle  which  had 
••fated  it  began  to  corrupt  it.  It  became  a  new  Paganism.  Patron  saints 
assumed  the  offices  of  household  gods.  St.  George  took  the  place  of  Mars. 
St.  Elmo  consoled  the  mariner  for  the  loss  of  Castor  and  Pollux.  The  vir- 
gin Mary  and  Cecilia  succeed  to  Venus  and  the  Muses.  The  fascination  of 
sex  and  loveliness  was  again  joined  to  that  of  celestial  dignity ;  and  the 
homage  of  chivalry  was  blended  with  that  of  religion.  Reformers  have 
often  made  a  stand  against  these  feelings ;  but  never  with  more  than  appa- 
rent and  partial  success.  The  men  who  demolished  the  images  in  cathedrals 
have  not  always  been  able  to  demolish  those  which  were  enshrined  in  their 
minds.  It  would  not  be  difficult  to  show  that  in  politics  the  same  rule  holds 
good.  Doctrines,  we  are  afraid,  must  generally  be  embodied  before  they 
can  excite  strong  public  feeling.  The  multitude  is  more  easily  interested  for 
the  most  unmeaning  badge,  or  the  most  insignificant  name,  than  for  the  most 
important  principle. 

From  these  considerations,  we  infer  that  no  poet  who  should  affect  that 
metaphysical  accuracy  for  the  want  of  which  Milton  has  been  blamed, 
would  escape  a  disgraceful  failure,  still,  however,  there  was  another  extreme, 
which,  though  one  less  dangerous,  was  also  to  be  avoided.  The  imagina- 
tions of  men  are  in  a  great  measure  under  the  control  of  their  opinions.  The 
most  exquisite  art  of  a  poetical  coloring  can  produce  no  illusion  when  it  is 
employed  to  represent  that  which  is  at  once  perceived  to  be  incongruous  and 
absurd.  Milton  wrote  in  an  age  of  philosophers  and  theologians.  It  was 
necessary  therefore  for  him  to  abstain  from  giving  such  a  shock  to  their  un- 
derstandings, as  might  break  the  charm  which  it  was  his  object  to  throw 
over  their  imaginations.  This  is  the  real  explanation  of  the  indistinctness 
and  inconsistency  with  which  he  has  often  been  reproached.  Dr.  Johnson 
acknowledges  that  it  was  absolutely  necessary  for  him  to  clothe  his  spirits 
with  material  forms.  u  But,"  says  he,  u  he  should  have  secured  the  consis- 
tency of  his  system,  by  keeping  immateriality  out  of  sight,  and  seducing  the 
reader  to  drop  it  from  his  thoughts."  This  is  easily  said  :  but  what  if  he 
could  not  seduce  the  reader  to  drop  it  from  hit  thoughts  ?  What  if  the  con- 
trary opinion  had  taken  so  full  a  possession  of  the  minds  of  men,  as  to  leave 
no  room  even  for  the  quati-belief  which  poetry  requires  ?  Such  we  suspect 
to  have  been  the  case.  It  was  impossible  for  the  poet  to  adopt  altogether 
the  material  or  the  immaterial  system.  He  therefore  took  his  stand  on  the 
debateable  ground.  He  left  the  whole  in  ambiguity.  He  has  doubtless,  by 


BOOK    I.  15 

so  doing,  laid  himself  open  to  the  charge  of  inconsistency.  But,  though  phi- 
losophically in  the  wrong,  we  cannot  but  believe  that  he  was  poetically  in 
the  right.  This  task,  which  almost  any  other  writer  would  have  found  im- 
practicable, was  easy  to  him.  The  peculiar  art  which  he  possessed  of  com- 
municating his  meaning  circuitously,  through  a  long  succession  of  associated 
ideas,  and  of  intimating  nore  than  he  expressed,  enabled  him  to  disguise 
those  incongruities  which  AC  could  not  avoid. 

The  spirits  of  Milton  are  unlike  those  of  almost  all  other  writers.  His 
fiends,  in  particular,  are  wonderful  creations.  They  are  not  metaphysical 
abstractions.  They  are  not  wicked  men.  They  are  not  ugly  beasts.  They 
have  no  horns,  no  tails.  They  have  just  enough  in  common  with  human 
nature  to  be  intelligible  to  human  beings.  Their  characters  are,  like  their 
forms,  marked  by  a  certain  dim  resemblance  to  those  of  men,  but  exagger- 
ated to  gigant;c  dimensions  and  veiled  in  mysterious  gloom. 


PARADISE  LOST. 


OF  man's  first  disobedience,  and  the  fruit 

Of  that  forbidden  tree,  whose  mortal  taste 

Brought  death  into  the  world,  and  all  our  woe, 

With  loss  of  Eden,  till  one  greater  man 

Restore  us,  and  regain  the  blissful  seat,  a 

Sing  Heav'nly  Muse,  that  on  the  secret  top 

1.  As  in  the  commencement  of  the  Iliad,  of  the  Odyssey,  and  of  tne 
JEneid,  so  here  the  subject  of  the  poem  is  the  first  announcement  that  is 
made,  and  precedes  the  verb  with  which  it  stands  connected,  thus  giving  it 
due  prominence.  Besides  the  plainness  and  simplicity  of  the  exordium,  there 
is  (as  Newton  has  observed)  a  further  beauty  in  the  variety  of  the  numbers, 
which  of  themselves  charm  every  reader  without  any  sublimity  of  thought 
or  pomp  of  expression ;  and  this  variety  of  the  numbers  consists  chiefly  in 
the  pause  being  so  artfully  varied  that  it  falls  upon  a  different  syllable  in 
almost  every  line.  Thus,  in  the  successive  lines  it  occurs  after  the  words 
ditobtdimct.  trrt,  world,  Eden,  ttf,  Mute.  In  Milton's  verse  the  pause  is  con- 
tinually varied  according  to  the  sense  through  all  the  ten  syllables  of  which 
it  is  composed ;  and  to  this  peculiarity  is  to  be  ascribed  the  surpassing  har- 
mony of  his  numbers. 

4.  Eden :  Here  the  whole  is  put  for  a  part.     It  was  the  loss  of  Paradite 
only,  the  garden,  the  most  beautiful  part  of  Eden ;  for  after  the  expulnon  of 
our  first  parents  from  Paradise  we  read  of  their  pursuing  their  solitary  way 
in  Eden,  which  was  an  extensive  region. 

5.  Regain,  Src. :  Compare  XII.  463,  whence  it  appears  that  in  the  opinion 
of  Milton,  aAer  the  general  conflagration,  the  whole  earth  would  be  formed 
into  another,  and  more  beautiful,  Paradise  than  the  one  that  was  lost. 

6.  Mute:    One  of  those   nine   imaginary  heathen  divinities,  that  were 


BOOK    I.  17 

Of  Oreb,  or  of  Sinai,  didst  inspire 

That  Shepherd,  who  first  taught  the  chosen  seed 

In  the  beginuing,  how  the  heav'ns  and  earth 

Rose  out  of  Chaos.  ^  Or  tf  Sion  hill  10 

Delight  thee  more,  and  Siloa's  brook  that  flow'd 

Fast  by  the  oracle  of  God  ;  I  thence 

Invoke  thy  aid  to  my  adventurous  song, 

That  with  no  middle  flight  intends  to  soar 

Above  the  Aonian  Mount,  while  it  pursues  If* 

Things  unattempted  yet  in  prose  or  rhyme. 

And  chiefly  Thou,  0  Spirit,  that  dost  prefer 

thought  to  preside  over  certain  arts  and  sciences,  is  here,  in  conformity  to 
classical  custom,  addressed.  Secret  top :  set  apart,  interdicted.  The  Israel- 
ites, during  the  delivery  of  the  law,  were  not  allowed  to  ascend  that  moun- 
tain. 

7.  Horeb  and  Sinai  were  the  names  of  two  contiguous  eminences  of  the 
same  chain  of  mountains.  Compare  Exod.  iii.  1,  with  Acts  vii.  30. 

8    S/iepherd:  Moses.     Exod.  iii.  1. 

12.  Oracle  :  God's  temple ;  so  called  from  the  divine  communications 
which  were  there  granted  to  men. 

15.  The  jlonian  Mount;  or  Mount  Helicon,  the  fabled  residence  of  the 
Muses,  in  Bceotia,  the  earlier  name  of  which  was  Aonia.    Virgil's  Eclog.  vi. 
65.     Georg.  iii.  11. 

16.  Things  unattended:  There  were  but  few  circumstances  upon  which 
Milton  could  raise  his  poem,  and  in  everything  which  he  added  out  of  his 
own  invention  he  was  obliged,  from  the   nature  of  the  subject,  to  proceed 
with  the  greatest  caution  ;  yet  he  has  filled  his  story  with  a  surprising  num- 
ber of  incidents,  which  bear  so  close  an  analogy  with  what  is  delivered  in 
holy  writ  that  it  is  capable  of  pleasing  the  most  delicate  reader  without 
giving  offence  to  the  most  scrupulous. — A. 

17.  Chiefly  Thou,  O  Spirit :  Invoking  the    Muse  is  commonly  a  matter  of 
mere  form,    wherein  the  (modern)    poets   neither  mean,  nor  desire  to   be 
thought  to  mean,  anything  seriously.     But  the  Holy  Spirit,  here  invoked,  is 
too  solemn  a  name  to  be  used  insignificantly  :  and  besides,  our  author,  in  the 
beginning  of  his  next  work,  '  Paradise  Regained,'  scruples  not  to  say  to  the 

same  Divine  Person — 

'•  Inspire 
A«  Thou  art  wont,  my  proropte  1  song,  else  mute." 

This  address  therefore  _is  no  mere  formality. — HEYLIN. 

It  is  thought  by  Bp.  Newton  that  the  poet  is  liable  to  the  charge  of  enthu 
tiasm ;  having  expected  from  the  Divine  Spirit  a  kind  and  degree  of  inspira- 
tion similar  to  that  which  the  writers  of  the  sacred  scriptures  enjoyed.     The 
2 


18  PARADISE    LOST. 

Before  all  temples  the  upright  heart  and  pure, 

Instruct  me,  for  Thou  know'st ;  Thou  from  the  first 

Wast  present,  and  with  mighty  wings  outspread  20 

Dovelike  sat'st  brooding  on  the  vast  abyss, 

And  madest  it  pregnant :  What  in  me  is  dark, 

Illumine  ;  what  is  low,  raise  and  support ;      „ 

That  to  the  height  of  this  great  argument 

I  may  assert  eternal  Providence,  25 

And  justify  the  ways  of  God  to  Men. 

Say  tirst,  for  Heav'n  hides  nothing  from  thy  view, 
Nor  the  deep  tract  of  Hell ;  say  first  what  cause 
Moved  our  grand  parents,  in  that  happy  state, 
Favor'd  of  Heav'n  so  highly,  to  fall  off  30 

widow  of  Milton  was  accustomed  to  affirm  that  he  considered  himself  as  in- 
spired ;  and  this  report  is  confirmed  by  a  passage  in  his  Second  Book  on 
Church  Government,  already  quoted  in  our  preliminary  observations. 

24.  The  hri^hl  of  the  argument  is  precisely  what  distinguishes  this  poem 
of  Milton  from  all  others.  In  other  works  of  imagination  the  difficulty  lies 
in  giving  sufficient  elevation  to  the  subject ;  here  it  lies  in  raising  the  imagi- 
nation up  to  the  grandeur  of  the  subject,  in  adequate  conception  of  its  mighti- 
ness, and  in  finding  language  of  such  majesty  as  will  not  degrade  it  A 
genius  less  gigantic  and  less  holy  than  Milton's  would  have  shrunk  from  the 
attempt.  Milton  not  only  does  not  lower ;  but  he  illumines  the  bright,  and 
enlarges  the  great :  he  expands  his  wings,  and  "  sails  with  supreme  domin- 
ion" up  to  the  heavens,  parts  the  clouds,  and  communes  with  angels  and  un- 
embodied  spirits. — E.  B. 

27.  The  poets  attribute  a  kind  of  omniscience  to  the  Muse,  as  it  enables 
them  to  speak  of  things  which  could  not  otherwise  be  supposed  to  cotne  to 
their  knowledge.  Thus  Homer,  Iliad  ii.  485,  and  Virgil,  JEn.  vii.  643. 

Milton's  Muse,  being  the  Holy  Spirit,  must  of  course  be  omniscient. — N. 

30.  Greatness,  is  an  important  requisite  in  the  action  or  subject  of  an 
epic  poem  ;  and  Milton  here  surpasses  both  Homer  and  Virgil.  The  anger 
of  Achilles  embroiled  the  kings  of  Greece,  destroyed  the  heroes  of  Troy,  and 
engaged  all  the  gods  in  factions.  ^Eneas'  settlement  in  Italy  produced  the 
Ciesars  and  gave  birth  to  the  Roman  empire.  Milton's  subject  does  not  de- 
termine the  fate  merely  of  single  persons,  or  of  a  nation,  but  of  an  entire 
species.  The  united  powers  of  Hell  are  joined  together  lor  the  destruction 
of  mankind,  which  they  effected  in  part  and  wouM  have  completed,  had  not 
Omnipotence  itself  interposed.  The  principal  acton  are  man  in  his  greatest 
perfection,  and  woman  in  her  highest  beauty.  Th« .  .ire  the  fallen 

;  th«  Messiah  th«ir  friend,  and  the  Almighty  their  Protect  or.  IP 


BOOK    I.  19 

From  their  Creator,  and  trangress  his  will 

For  one  restraint,  lords  of  the  world  besides  ? 

Who  first  seduced  them  to  that  foul  revolt  ? 

Th'  infernal  Serpent :  he  it  was  whose  guile, 

Stirr'd  up  with  envy  and  revenge,  deceived  35 

The  mother  of  mankind,  what  time  his  pride 

Had  cast  him  out  from  Heav'n,  with  all  his  host 

Of  rebel  Angels ;  by  whose  aid  aspiring 

To  set  himself  in  glory  'bove  his  peers, 

He  trusted  to  have  equall'd  the  Most  High,  40 

If  he  opposed  ;  and  with  ambitious  aim 

Against  the  throne  and  monarchy  of  God, 

Raised  impious  war  in  Heav'n,  and  battle  proud 

With  vain  attempt.     Him  the  Almighty  Power 

Hurl'd  headlong  naming  from  th'  ethereal  sky,  45 

With  hideous  ruin  and  combustion,  down 

To  bottomless  perdition  ;  there  to  dwell 

In  adamantine  chains  and  penal  fire, 

short,  everything  that  is  great  in  the  whole  circle  of  being,  whether  within 
the  range  of  nature  or  beyond  it,  finds  a  place  in  this  admirable  poem. — A. 

u  The  sublimest  of  all  subjects  (says  Cowper)  was  reserved  for  Milton ; 
and,  bringing  to  the  contemplation  of  that  subject,  not  only  a  genius  equal  to  the 
best  of  the  ancients,  but  a  heart  also  deeply  impregnated  with  the  divine 
truths  which  lay  before  him,  it  is  no  wonder  that  he  has  produced  a  compo- 
sition, on  the  whole,  superior,  to  any  that  we  have  received  from  former  ages 
But  he  who  addresses  himself  to  the  perusal  of  this  work  with  a  mind  en- 
tirely unaccustomed  to  serious  and  spiritual  contemplation,  unacquainted 
with  the  word  of  God,  or  prejudiced  against  it,  is  ill  qualified  to  appreciate 
the  value  of  a  poem  built  upon  it,  or  to  taste  its  beauties. 

32.  One  restraint :  one  subject"  of  restraint — the  tree  of  knowledge  o/ 
good  and  evil. 

34.  Serpent.     Compare  Gen.  iii.     1  Tim.  ii.  14.     John  viii.  44. 

38.  Jltpiring:  1  Tim.  iii.  6. 

39.  In  glory  :   a  divine  glory,   such   as   God   himself  possessed.     This 
charge  is  brought  against  him,  V.  725  ;  it  is  also  asserted  in  line  40  ;  again  iu 
VI.  88,  VII.  140. 

46.  Ruin  is  derived  from  ruo,  and  includes  the  idea  of  falling  with  vio- 
lence and  precipitation :  combustion  is  more  than  flaming  in  the  foregoing 
line ;  it  is  burning  in  a  dreadful  manner. — N. 

.  48.    Chain*      Compare   with   Epistle  of  Judt  v.   8.     Also,   /Eschylus 
Prometh.  6. 


20  PARADISE    LOST. 

Who  durst  defy  th'  Omnipotent  to  arras. 

*•  Nine  times  the  space  that  measures  day  and  night  50 

To  mortal  men,  he  with  his  horrid  crew 
Lay  vanquish 'd,  rolling  in  the  fiery  gulf, 
Confounded  though  immortal :  But  his  doom 
Reserved  him  to  more  wrath  ;  for  now  the  thought 
Both  of  lost  happiness  and  lasting  pain  55 

Torments  him  ;  round  he  throws  his  baleful  eyes, 
That  witness'd  huge  affliction  and  dismay, 
Mix'd  with  obdurate  pride  and  steadfast  hate : 
At  once,  as  far  as  angels'  ken,  he  views 

The  dismal  situation  waste  and  wild :  60 

A  dungeon  horrible  on  all  sides  round, 
As  one  great  furnace  flamed  ;  yet  from  those  flames 
No  light ;  but  rather  darkness  visible 
Served  only  to  discover  sights  of  woe, 

Regions  of  sorrow,  doleful  shades,  where  peace  65 

And  rest  can  never  dwell  .hope  never  comes, 
That  comes  to  all :  but  torture  without  end 
Still  urges,  and  a  fiery  deluge,  fed 
With  ever-burning  sulphur  unconsumed  : 
Such  place  eternal  justice  had  prepared  70 

50.  Nine  hmet  the  spare,  Ift.  Propriety  sometimes  requires  the  use  of 
circumlocution,  as  in  this  case.  To  have  said  win*  dayt  and  night*  would  not 
have  been  proper  when  talking  of  a  period  before  the  creation  of  the  sun, 
and  consequently  before  time  was  portioned  out  to  any  being  in  that  man- 
ner.— CAMPBELL,  Phil.  Rhet. 

52 — 3.  The  nine  days'  astonishment,  in  which  the  angels  lay  entranced 
after  their  dreadful  overthrow  and  fall  from  heaven,  before  they  could  recover 
the  use  either  of  thought  or  speech,  is  a  noble  circumstance  and  very  finely 
imagined.  The  division  of  hell  into  seas  of  fire,  and  into  firm  ground 
(227-8)  impregnated  with  the  same  furious  element,  with  that  particular 
circumstance  of  the  exclusion  of  hope  from  those  infernal  regions,  are  in- 
stances of  the  same  great  and  fruitful  invention. — A. 

63.  Darknett  visible :  gloom.  Absolute  darkness  is,  strictly  s]>eakir.g,  in- 
visible; but  where  there  is  a  gloom  only,  there  is  so  much  light  remaining 
as  serves  to  show  that  there  are  objects,  and  yet  those  objects  cannot  be  di-j- 
anctly  seen.  Compare  with  the  Penseroso,  79,  80 : 

•  \\  lieie  glowing  ember*  through  Uie  room 
TYach  light  to  counterfeit  e  gloom.'*  II 


BOOK    I.  ^  21 

For  those  rebellious  ;  here  their  pris'n  ordained 

In  utter  darkness,  and  their  portion  set 

As  far  removed  from  God  and  light  of  heaven, 

As  from  the  centre  thrice  to  th'  utmost  pole. 

0  how  unlike  the  place  from  whence  they  fell !  75 

There  the  companions  of  his  fall,  o'erwhelmed 

With  floods  and  whirlwinds  of  tempestuous  fire, 

He  soon  discerns,  and  welt'ring  by  his  side 

One  next  himself  in  power,  and  next  in  crime, 

Long  after  known  in  Palestine,  and  named  80 

Beelzebub.     To  whom  th'  Arch-Enemy, 

And  thence  in  Heav'n  call'd  Satan,  with  bold  words 

72.  Utter,  has  the  same  meaning  as  the  word  outer,  which  is  applied  to 
darkness  in  the  Scriptures.     Spenser  uses  utter  in  this  sense. 

74.  Thrice  as  far  as  it  is  from  the  centre  of  the  earth  (which  is  the  centre 
of  the  world,  (universe,)  according  to  Milton's  system,  IX.  103,  and  X.  671,) 
to  the  pole  of  the  world ;  for  it  is  the  pole  of  the  universe,  far  beyond  the 
pole  of  the  earth,  which  is  here  called  the  utmost  pole.     It  is  observable  that 
Homer  makes  the  seat  of  hell  as  far  beneath  the  deepest  pit  of  earth  as  the 
heaven  is  above  the  earth,  Iliad  viii.  16 ;  Virgil   makes  it  twice   as  far, 
/Eneid  vi.  577  ;  and  Milton  thrice  as  far :  as  if  these  three  great  poets  had 
stretched  their  utmost  genius,  and  vied  with  each  other,  in  extending  bis 
idea  of  Hell  farthest.— N. 

75.  The  language  of  the  inspired  writings  (says  Dugald  Stewart)  is  on 
this  as  on  other  occasions,  beautifully  accommodated  to  the  irresistible  im- 
pressions of  nature ;  availing  itself  of  such  popular  and  familiar  words  as  up- 
wards and  downwards,  above  and  below,  in  condescension  to  the  frailty  of  the 
human  mind,  governed  so  much  by  sense  and  imagination,  and  so  little  by 
the   abstractions   of  philosophy.     Hence   the   expression  of  fallen  angels, 
which,  by  recalling  to  us  the  eminence  from  which  they  fell,  communicates, 
in  a  single  word,  a  character  of  sublimity  to  the  bottomless  abyss. — WORKS 
vol.  iv.  288. 

77.     Fire.     Compare  with  Mark  ix.  45,  46. 

81.  Beelzebub.     Compare  with  Mat.  xii.  24.     2  Kings  i.  2.    The  word 
means  god  of  flies.    Here  he  is  made  second  to  Satan. 

82.  Satan.     Many  other  names  are  assigned,  to  this  arch  enemy  of  God  and 
man,  in  the  sacred  scriptures.    He  is  called  the  Devil,  the  Dragon,  the  Evil  One, 
the  Angel  of  the  Bottomless  Pit,  the  Prince  of  this  World,  the  Prince  of  the 
power  of  the  air,  the  God  of  this  World,  Apollyon.  Abaddon,  Belial,  Beel- 
zebub. 

Milton,  it  will  be  seen,  applies  some  of  these  terms  to  other  evil  angels. 


22  PARADISE    LOST. 

Breaking  the  horrid  silence  thus  began  : 

If  thou  beest  he ;  but  0  how  fallen !  how  changed 
From  him  who,  in  the  happy  realms  of  light  85 

Cloth'd  with  transcendent  brightness  didst  outshine 
Myriads  though  bright !     If  he  whom  mutual  league, 
United  thoughts  and  counsels,  equal  hope 
And  hazard  in  the  glorious  enterprise, 

Join'd  with  me  once,  now  misery  hath  join'd  90 

In  equal  ruin :  into  what  pit  thou  seest 
From  what  height  fall'n,  so  much  the  stronger  proved 
He  with  his  thunder  d&nd  till  then  who  knew 
The  force  of  those  dire  arms  ?  yet  not  for  those 
Nor  what  the  potent  victor  in  his  rage  95 

The  term  Satan  denotes  adversary :  the  term  Devil  denotes  an  accuser, 
See  Kitlo's  Bib.  Cycl. 

Upon  the  character  of  Satan  as  described  by  Milton,  Hazlitt  has  penned  an 
admirable  criticism,  which  will  be  found  at  the  end  of  Book  I. 

84.  The  confusion  of  mind  felt  by  Satan  is  happily  shown  by  the  abrupt 
and  halting  manner  in  which  he  commences  this  speech.  Fallen  ;  see  Isaiah 
xiv.  12.  Changed :  see  Virg.  JEn,  ii.  274 : 

'•  Hei  mihi  quails  erat !    Quantum  muUtus  ab  illo  !' ' 

93.  He  with  hit  thunder.    There  is  an  uncommon  beauty  in  this  expres- 
sion.   Satan  disdains  to  utter  the  name  of  God,  though  he  cannot  but  ac- 
knowledge his  superiority.    So  again,  line  257. — N.     . 

94.  Thou:  compare  JE&ch.  Prometh.  991. 

95—116.  Amidst  those  impieties  which  this  enraged  spirit  utters  in  vari- 
ous parts  of  the  poem,  the  author  has  taken  care  to  introduce  none  that  is 
Dot  big  with  absurdity,  and  incapable  of  shocking  a  religious  reader ;  hit 
words,  as  the  poet  himself  describes  them,  bearing  only  a  "semblance  of 
worth,  not  substance."  He  is  likewise  with  great  art  described  as  owning 
his  adversary  to  be  Almighty.  Whatever  perverse  interpretation  he  puts 
on  the  justice,  mercy,  and  other  attributes  of  the  Supreme  Being,  he  fre- 
quently confesses  his  omnipotence,  that  being  the  perfection  he  was  forced 
to  allow,  and  the  only  consideration  which  could  support  his  pride  under  the 
shame  of  his  defeat. — A. 

Upon  this  important  point  Dr.  Channing  has  made  the  following  observa- 
tions :  "  Some  have  doubted  whether  the  moral  effect  of  such  delineations 
(as  Milton  has  given)  of  the  stormy  and  terrible  workings  of  the  soul  is 
good ;  whether  the  interest  felt  in  a  spirit  so  transcendently  evil  as  Satan 
favors  our  sympathies  with  virtue.  But  our  interest  fastens,  in  this  and  like 
CAMS,  on  what  is  not  evil.  We  gaze  on  Satan  with  an  awe  not  unmixed 


BOOK    I.  23 

Can  else  inflict,  do  I  repent  or  change, 

Though  changed  in  outward  lustre,  that  fix'd  mind 

And  high  disdain  from  sense  of  injured  merit, 

That  with  the  Mightiest  raised  me  to  contend, 

And  to  the  fierce  contention  brought  along  100 

Innumerable  force  of  Spirits  arm'd, 

That  durst  dislike  his  reign,  and  me  preferring, 

His  utmost  pow'r  with  adverse  pow'r  opposed 

In  dubious  battle  on  the  plains  of  Heav'n, 

And  shook  his  throne.     What  though  the  field  be  lost  ?        105 

All  is  not  lost ;  th'  unconquerable  will 

And  study  of  revenge,  immortal  hate, 

And  courage  never  to  submit  or  yield : 

And  what  is  else  not  to  be  overcome  ; 

That  glory  never  shall  his  wrath  or  might  1 10 

Extort  from  me.     To  bow  and  sue  for  grace 

With  suppliant  knee,  and  deify  his  pow'r, 

Who  from  the  terror  of  this  arm  so  late 

Doubted  his  empire  ;  that  were  low  indeed ! 

That  were  an  ignominy  and  shame  beneath  115 

This  downfall  ?  since  by  fate  the  strength  of  Gods 

And  this  empyreal  substance  cannot  fail; 

with  mysterious  pleasure,  as  on  a  miraculous  manifestation  of  the  power  ofiir.nd. 
What  chains  us,  as  with  a  resistless  spell,  in  such  a  character,  is  spiritual 
might  (might  of  soul) ,  made  visible  by  the  racking  pains  which  it  over- 
powers. There  is  something  kindling  and  ennobling  in  the  consciousness 
however  awakened,  of  the  energy  which  resides  in  mind  ;  and  many  a  vir- 
tuous man  has  borrowed  new  strength  from  the  force,  constancy,  and  daunt- 
less  courage  of  evil  agents." 

109.  And  what,  <tc. :  "And  if  there  be  any  thing  else  (besides  these  par- 
ticulars) which  is  not  to  be  overcome."  If,  as  some  prefer,  a  point  of  in- 
terrogation be  placed  after  overcome,  Satan,  with  great  energy,  will  then 
ask,  What  else,  thou  having  this  undaunted  spirit,  is  to  be  unvanquished, 
though  the  field  be  lost?  110.  That  glory  :  The  glory  of  an  unconquerable 
will,  Ac.  114.  Doubted  hi*  empire :  That  is,  doubted  the  stability  of  it 

116.  Fate.  Satan  supposes  the  angels  to  subsist  by  necessity,  and  repre- 
sents them  of  an  empyreal,  that  is,  fiery  substance,  as  the  Scripture  does,  Ps. 
civ.  4.  Heb.  i.  7.  Satan  disdains  to  submit,  since  the  angels  (as  he  says)  are 
necessarily  immortal  and  cannot  be  destroyed,  and  since  too  they  are  nowr 
improved  in  experience. 


24  PARADISE    LOST. 

Since  through  experience  of  this  great  event 
In  arms  not  worse,  in  foresight  much  advanced, 
We  may  with  more  successful  hope  resolve  120 

To  wage  by  force  or  guile  eternal  war, 
Irreconcileable  to  our  grand  foe, 
•-Who  now  triumphs,  and  in  th'  excess  of  joy 
Sole  reigning  holds  the  tyranny  of  heav'n. 

So  spake  th'  apostate  Angel,  though  in  pain,  125 

Vaunting  aloud,  but  rack'd  with  deep  despair : 
And  him  thus  answer'd  soon  his  bold  compeer. 

0  Prince,  0  Chief  of  many  throned  powers ! 
That  led  the  embattled  Seraphim  to  war 

Under  thy  conduct,  and  in  dreadful  deeds  130 

Fearless,  endangered  heavVs  perpetual  King, 
And  put  to  proof  his  high  supremacy, 
Whether  upheld  by  strength,  or  chance,  or  fate  ; 
Too  well  I  see  and  rue  the  dire  event, 

That  with  sad  overthrow  and  foul  defeat  135 

Hath  lost  us  heav'n,  and  all  this  mighty  host 
In  horrible  destruction  laid  thus  low, 
As  far  as  Gods  and  heav'nly  essences 
Can  perish  ;  for  the  mind  and  spirit  remains 
Invincible,  and  vigor  soon  returns,  140 

Though  all  our  glory  extinct,  and  happy  state 
Here  swallow'd  up  in  endless  misery. 
But  what  if  he  our  conqu'ror  (whom  I  now 
Of  force  believe  almighty,  since  no  less 
Than  such  could  have  overpower'd  such  force  as  ours) 
Have  left  us  this  our  spirit  and  strength  entire  146 

Strongly  to  suffer  and  support  our  pains, 
That  we  may  so  suffice  his  vengeful  ire, 
Or  do  him  mightier  service  as  his  thralls 
By  right  of  war,  whate'er  his  business  be  160 

Here  in  the  heart  of  Hell  to  work  in  fire, 
Or  do  his  errands  in  the  gloomy  deep  ; 
What  can  it  then  avail,  though  yet  we  feel 

129.  Seraphim.     Compare  with  Isaiah  vi.  2 — 6.     An  order  of  angels  new 
the  throne  of  God- 


BOOK    I.  25 

Strength  undiminish'd,  or  eternal  being. 

To  undergo  eternal  punishment  ?  155 

Whereto  with  speedy  words  th'  Arch-Fiend  replied : 

Fall'n  Cherub,  to  be  weak  is  miserable 
Doing  or  suffering  :  but  of  this  be  sure, 
To  do  aught  good  never  will  be  our  task, 
But  ever  to  do  ill  our  sole  delight,  16  * 

As  being  the  contrary  to  his  high  will 
Whom  we  resist.     If  then  his  providence 
Out  of  our  evil  seek  to  bring  forth  good, 
,  Our  labor  must  be  to  pervert  that  end, 

And  out  of  good  still  to  find  means  of  evil ;  165 

Which  oft-times  may  succeed,  so  as  perhaps 
Shall  grieve  him,  if  I  fail  not,  and  disturb 
His  inmost  counsels  from  their  destined  aim. 
But  see,  the  angry  victor  hath  recall'd 

His  ministers  of  vengeance  and  pursuit  170 

Back  to  the  gates  of  Heav'n  ;  the  sulph'rous  hail 
Shot  after  us  in  storm,  o'erblown  hath  laid 
The  fiery  surge,  that  from  the  precipice 
Of  Heav'n  received  us  falling  ;  and  the  thunder, 
Wing'd  with  red  lightning  and  impetuous  rage,  175 

Perhaps  hath  spent  his  shafts,  and  ceases  now 
To  bellow  through  the  vast  and  boundless  deep, 
Let  us  not  slip  th'  occasion,  whether  scorn 

157.  Cherub.    One  of  an  order  of  angels  next  in  rank  to  a  seraph.     Com- 
pare with  Gen.  iii.  24.  Ezek.  ch.  x. 

169.  The  account  here  given  by  Satan  differs  materially  from  that  which 
Raphael  gives,  book  vi.  880,  but  this  is  satisfactorily  explained  by  referring 
to  the  circumstances  of  the  two  relators.  Raphael's  account  may  be  con- 
sidered as  the  true  one  ;  but,  as  Newton  remarks,  in  the  other  passages  Sa 
tan  himself  is  the  speaker,  or  some  of  his  angels ;  ajid  they  were  too  prouo 
and  obstinate  to  acknowledge  the  Messiah  for  their  conqueror  ;  as  their 
rebellion  was  raised  on  his  account,  they  would  never  own  his  superiority ; 
they  would  rather  ascribe  their  defeat  to  the  whole  host  of  heaven  than  to 
him  alone.  In  book  vi.  830  the  noise  of  his  chariot  is  compared  to  the 
sound  of  a  numerous  lutst ;  and  perhaps  their  fears  led  them  to  think  that  they 
were  really  pursued  by  a  numerous  army.  And  what  a  sublime  idea  does 
it  give  us  of  the  terrors  of  the  Messiah,  that  he  alone  should  be  as  lormida- 
ble,  as  if  the  whole  host  of  Heaven  were  in  pursuit  of  them. 


26  PARADISE    LOST. 

Or  satiate  fury  yield  it  from  our  foe. 

Seest  thou  yon  dreary  plain,  forlorn  and  wild,  180 

The  seat  of  desolation,  void  of  light, 
I  Save  what  the  glimm'ring  of  these  livid  flames 

Casts  pale  and  dreadful  ?     Thither  let  us  tend 

From  off  the  tossing  of  these  fiery  waves, 

There  rest,  if  any  rest  can  harbor  there,  18ft 

And  reassembling  our  afflicted  powers, 

Consult  how  we  may  henceforth  most  offend 

Our  enemy,  our  own  loss  how  repair, 

How  overcome  this  dire  calamity,. 

What  reinforcement  we  may  gain  from  hope,  190 

.,  If  not,  what  resolution  from  despair. 

Thus  Satan  talking  to  his  nearest  mate 

With  head  uplift  above  the  wave,  and  eyes 

That  sparkling  blazed,  his  other  parts 'besides 

Prone  on  the  flood,  extended  long  and  large,  195 

Lay  floating  many  a  rood-,  in  bulk  as  huge 

As  whom  the  fables  name  of  monstrous  size  ; 

Titanian,  or  Earth-born,  that  warr'd  on  Jove-, 

J92.  The  incidents,  in  the  passage  that  follows,  to  which  Addison  calls  at- 
tention, are,  Satan's  being  the  first  that  wakens  out  of  the  general  trance,  his 
posture  on  the  burning  lake,  his  rising  from  it,  and  the  description  of  his 
shield  and  spear;  also  his  call  to  the  fallen  angels  that  lay  plunged  and  stupi- 
fied  in  the  sea  of  fire.  (314 — 5.) 

193.  Prone  on  the  flood,  somewhat  like  those  two  monstrous  serpepts  de- 
scribed by  Virgil  ii.  206 : 

Pectora  quorum  inter  fluctut  arrecta,  juba-que 
Sanguines  exiuperant  and  as  ;  pan  ctrtera  pontura 
Pone  legit 

196.  Rood,  (ft. :  a  rood  is  the  fourth  part  of  an  acre,  so  that  the  bulk  of 
Satan  is  expressed  by  the  same  sort  of  measure,  as  that  of  one  of  the  giants 
.11  Virgil,  &n.  vi.  596 : 

Per  tola  norem  cni  jufrra  corpus 
Porrigitur. 

And  also  that  of  the  old  dragon  in  Spenser's  Fairy  Queen,  book  i. 
'  That  with  hii  largeness  measured  much  land." 

N. 

l98.  TUnnian,  or  Earth-born : 

Genus  antiquum  tsjrss,  TiUnia  pubes 

JEn.  vi.  580 


ROOK    I.  27 

Briareos,  or  Typhon,  whom  the  den 

By  ancient  Tarsus  held,  or  that  sea-beast  200 

Leviathan,  which  God  of  all  his  works 

Created  hugest  that  swim  the  ocean  stream  ; 

Him  haply  slumb'ring  on  the  Norway  foam 

The  pilot  of  some  small  night-founder'd  skiff 

Deeming  some  island,  oft,  as  seamen  tell,  205 

With  fixed  anchor  in  his  scaly  rind 

Moy/s  by^^^ide  under  the  lea,  while  night 

Invest^  tnosea^  and,  wislftd  morn  delays  : 

Here  Milton  commences  that  train  of  learned  allusions  which  was  among 
his  peculiarities,  and  which  he  always  makes  poetical  by  some  picturesque 
epithet,  or  simile.  —  E.  B. 

199.  Briareos,  a  fabled  giant  (one  of  the  Titans)   possessed  of  a  hundred 
hands.     "  Et  centumgeminus  Briareus."     Virg.  JEn.  vi.  287. 

201.  Leviathan,  a  marine  animal  finely  described  in  the  book  of  Job,  ch. 
xli.     It  is  supposed  by  some  to  be  the  whale  ;  by  others,  the  crocodile,  with 
less  probability.     See  Brande's  Cyc. 

202.  Swim  the  ocean-stream  :  What  a  force  of  imagination  is  there  in  thia 
last  expression  !     What  an  idea  it  conveys  of  the  size  of  that  largest  of 
created  beings,  as  if  it  shrunk  up  the  ocean  to  a  stream,  and  took  up  the  sea 

*  in  its  nostrils  as  a  very  little  thing  !  Force  of*  style  is  one  of  Milton's  great 
excellencies.  Hence,  perhaps,  he  stimulates  us  more  in  the  reading,  and  less 
afterwards.  The  way  to  defend  Milton  agams3y}*impugners  is  to  take 


UW. 

vm 


down  the  book  and  read  it.  — 

This  line  is  by  some  found  fault  vmh  as  inharmonious  ;  but  good  taste  ap- 
proves its  structure,  as  being  on  this  account  better  suited  to  convey  a  just 
idea  of  the  size  of  this  monster. 

204.  Night-foundered  :  overtaken  by  the  night,  and  thus  arrested  in  its 
course.  The  metaphor,  as  Hurne  observes,  is  taken  from  a  foundered  horse 
that  can  go  no  further. 

207.  Under  the  lee:  in  a  place  defended  from  the  wind. 

208.  Inverts  the  sea:  an  allusion  to  the  figurative  description  of  Nigh 
given  by  Spenser  : 

••  By  this  the  drooping  daylight  'gan  to  fa  IP. 
And  yield  his  room  to  sad  succeeding  night, 
WHo  with  htr  sable  mantle  ''gun  to  shade 
The  fact  of  Earth." 

Milton  also,  in  the  same  taste,  speaking  of  the  moon,  IV.  609: 
'And  o'er  the  dark  her  silver  mantle  threw.' 


28  PARADISE    LOST. 

So  stretch 'd  out  huge  in  length  the  Arch -Fiend  lay 
Chain'd  on  the  burning  lake,  nor  ever  thence  210 

Had  ris'n  or  heaved  his  head,  but  that  the  will 
And  high  permission  of  all-ruling  Heav'n 
Left  him  at  large  to  his  own  dark  designs, 
That  with  reiterated  crimes  he  might 

••  Heap  on  himself  damnation,  while  he  sought  215 

Evil  to  others,  and  enraged  might  see 
How  all  his  malice  served  but  to  brim; 
Infinite  goodness,  grace,  and  .m^rc^shev^n  - 
On  Man,  by  him  seduced  ;  but  oti^fcjLMlf..       .  v« 
Treble  confusion,  wrath,  and  vengeance  pour'd.  220 

Forthwith  upright  he  rears  from  off  the  pool 
His  mighty  stature  ;  on  each  hand  the  flames 
Driv'n  backward  slope  their  pointing  spires,  and  roll'd 
In  billows,  leave  i'  th-1  midst  a  horrid  vale. 
Then  with  expandea  wings^he  stcttf'hQ  flight  226 

Aloft,  incumbent  on  the  dusky  air, 

209.  There  are  many  examples  in  Milton  of  musical  expression,  or  ot  an 
adaptation  of  the  sound  and  movement  of  the  verse  to  the  meaning  of  the 
passage.    This  line  is  an  insdyje.     By  its  great  length,*and  peculiar  stric- 
ture, being  composed  of  monosyllables,  it  is  admirably  adapted  to  convey  the   * 
idea  of  immense  *17-C-    l^fH 

210.  Chained  on  th^N^wing  laJce:  There  seems  to  be  an^ajltision  here  toi 
the  legend  of  Prometheus,  one^nW^^kns,  who  was  exposed  to  the  wrath 
of  Jupiter  on  account  of  his  having  taught  mortals  the  arts,  and  especially 
the  use  of  fire,  which  "he  was  said  to  have  stolen  from  heaven,  concealed  in  a 
reed.     According  to  another  story  he  was  actually  the  creator  of  men,  or  at, 
least  inspired  them  with  thought  and  sense. 

His  punishment  was  to  be  chained  to  a  rock  on  Caucasus,  where  a  vulture 
perpetually  gnawed  his  liver;  from  which  he  was  finally  rescued  by  Her- 
cules. This  legend  has  formed  the  subject  of  the  grandest  of  all  the  jjootical 
illustrations  of  Greek  supernatural  belief,  the  Promttheut  Bound  of  ^Eschy- 
lus.  Many  have  recognized  in  the  indomitable  resolution  of  this  suffering 
Titan,  and  his  stern  endurance  of  the  evils  inflicted  on  him  by  a  power  with 
which  he  Lid  vainly  warred  for  supremacy,  the  prototype  of  the  arch-fiend 
of  Milton. — BRAJCDE. 

226 — 7.  That  felt  unusual  tceight :  This  conceit  (as  Thyer  remarks)  it 
borrowed  from  Spenser,  who  thus  describes  the  old  dragon,  book  i. 

•'  Then  with  his  waving  wingi  tliipU)  cii  wid« 
Himself  np  high  he  lift*  I  from  the  ground. 


BOOK    I. 


29 


That  felt  unusual  weight ;  till  on  dry  land 
*-  He  lights,  as  if  it  were  land  that  ever  burn'd 

With  solid,  as  the  lake  with  liquid  fire  ; 
">  And  such  appear'd  in  hue,  as  when  the  force  230 

Of  subterranean  wind  transports  a  hill 

Torn  from  Pelorus,  or  the  sbattcr'd  side 

Of  thund'ring  ^Etna,  whose  combustible 

And  fuel'd  entrails  thence  conceiving  fire, 

And  with  strong  flight  did  forcibly  divide 
The  yielding  air,  which  nigh  toofeehle  found 
Her  flitting  parts,  and  clement  unsound, 
To  bear  so  greqffiiceight." 

229.  Liquid  fire.  Virg.  EC.  vi.  33.     "  Et  liquid!  simul  ignis.— N. 

230.  There  are  several  noble  similies  and  allusions  in  the  first  book  of 
Paradise  Lost.     And  here  it  must  be  observed  that  when  Milton  alludes 
either  to  things  or  persons  he  never  quits  his  simile  until  it  rises  to  some 
very  great  idea,  which  is  often  foreign  to  the  occasion  that  gave  birth  to  it. 
The  simile  does  not  perhaps  occupy  above  a  line  or  two,  but  the  poet  runs 
on  with  the  hint  until  he  has  raised  out  of  it  some  brilliant  image  or  senti- 
ment adapted  to  inflame  the  mind  of  the  reader  and  to  give  it  that  sublime 
kind  of  entertainment  which  is  suitable  to  the  nature  of  an  heroic  poem. 

In  short,  if  we  look  into  the  poems  of  Homer,  Virgil,  and  Milton,  we  must 
observe,  that  as  the  great  fable  is  the  soul  of  each  poem,  so,  to  give  their 
works  the  greater  variety,  the  episodes  employed  by  these  authors  may  be 
regarded  as  so  many  short  fables,  their  similies  as  so  many  short  episodes, 
and  their  metaphors  as  so  many  short  similies.  If  the  comparisons  in  the 
first  book  of  Milton,  of  the  sun  in  an  eclipse,  of  the  sleeping  leviathan,  of  the 
bees  swarming  about  their  hive,  of  the  fairy  dance,  be  regarded  in  this  light 
the  great  beauties  existing  in  each  of  these  passages  will  readily  be  dis- 
covered.— A. 

231.  Wind :  this  should  be  altered  to  winds,  to  agree  with  the  reading  in 
line  235 ;  or  that  should  be  altered  to  agree  with  this. 

232.  Pelorus :  the  eastern  promontory  of  Sicily. 

234.  Thence  conceiving  fire :  the  combustible  and  fuelled  entrails,  or  interior 
contents,  of  the  mountain,  are  here  represented  as  taking  fire,  as  the  result  of 
the  action  of  the  subterranean  wind,  in  removing  the  side  of  the  mountain. 
The  fire  thus  kindled  was  sublimed  with  mineral  fury,  that  is.  was  heightened 
by  the  rapid  combustion  of  mineral  substances  of  a  bituminous  nature.  The 
poet  seems  to  have  in  his  mind  the  description  of  ^.tna  by  Vhgil  (book  iii 

572,  578.) 

Sed  horrificis  juxta  tonat  ^Ktna  minis, 
Interdiimqnc  atrttm  prorumpit  »<l  aitliera  nubem, 
Turbine  fumantem  picen.  et  camlcnte  fnill'i  ; 
Attollitque  globo*  flammarum,  et  si  Icra  lambit ; 


90  PARADI6K    LOST. 

Sublimed  with  min'ral  fury,  aid  the  winds,  235 

^  And  leave  a  singed  bottom  all  involved 

With  stench  and  smoke  ;  such  resting  found  the  sole 

Of  unblost  feet.     Him  follow'd  his  next  mate, 

Both  glorying  to  have  'scap'd  the  Stygian  flood 

As  Gods,  and  by  their  own  recover'd  strength,  240 

Not  by  the  sufPrance  of  Supernal  Power. 

Is  this  the  region,  this  the  soil,  the  clime, 
Said  then  the  lost  Arch- Angel,  this  the  seat 
That  we  must  change  for  heav'n,  this  mournful  gloom 
For  that  celestial  light  ?     Be  it  so,  since  he  245 

Who  now  is  Sovran  can  dispose  and  bid 
What  shall  be  right :  farthest  from  him  is  best, 
Whom  reason  hath  equall'd,  force  hath  made  supreme 
Above  his  equals.     Farewell  happy  fields, 
Where  joy  forever  dwells  :  Hail  horrors,  hail  250 

Infernal  world,  and  thou  profonndcst  Ilrll 
Receive  thy  new  possessor  ;  one  who  brings 
A  mind  not  to  be  changed  by  place  or  time. 
The  mind  is  its  own  place,  and  in  itself 
Can  make  a  Heav'n  of  Hell,  a  Hell  of  Heav'n.  255 

Interdum  icopnlos  arnliaque  viscera  montii 
Erigttenictani.  liquefactaque  ttxa  tub  auras 
Cam  gemitu  glomerat,  fundoqne  excitutt  imo. 

239.  Stygian  flood ;  an  expression  here  of  the  same  import  with  infernal 
food,  alluding  to  the  fabulous  river  Styx  of  the  lower  world,  which  the  poets 
represented  as  a  broad,  dull  and  sluggish  stream. 

246.  Sovran :  from  the  Italian  word  sovrano. 

250.  Dr.  Charming,  writing  upon  Satan's  character  as  drawn  by  the  poet 
observes :  "  Hell  yields  to  the  spirit  which  it  imprisons.  The  intensity  of 
its  fires  reveals  the  intense  passion  and  more  vehement  will  of  Satan ;  and 
the  mined  archangel  gathers  into  himself  the  sublimity  of  the  scene  which 
surrounds  him.  This  forms  the  tremendous  interest  of  these  wonderful 
books.  We  see  mind  triumphant  over  the  most  terrible  powers  of  nature 
We  see  unutterable  agony  subdued  by  energy  of  soul." 

Addison  remarks  that  Milton  has  attributed  to  Satan  those  sentiments 
which  are  every  way  answerable  to  his  character,  and  suited  to  a  created 
being  of  the  most  exalted  and  most  depraved  nature;  as  in  this  passage, 
which  descrilies  him  as  taking  possession  of  his  place  of  tonne-Is,  250 — 263. 

253 — 5.  These  are  some  of  the  extravagances  of  the  Stoics,  and  could  not 


BOOK    I. 


31 


What  matter  where,  if  I  be  still  the  same, 
And  what  I  should  be,  all  but  less  than  he 
Whom  thunder  hath  made  greater  ?     Here  at  least 
We  shall  be  free  ;  th'  Almighty  hath  not  built 
Here  for  his  envy,  will  not  drive  us  hence  :  260 

Here  we  may  reign  secure,  and  in  my  choice 
To  reign  is  worth  ambition,  though  in  hell ; 
Y   Better  to  reign  in  hell  than  serve  in  heaven. 
But  wherefore  let  we  then  our  faithful  friends, 
Th'  associates  and  copartners  of  our  loss,  265 

Lie  thus  astonish'd  on  th'  oblivious  pool, 
And  call  them  not  to  share  with  us  their  part 
In  this  unhappy  mansion,  or  once  more 
With  rallied  arms  to  try  what  may  be  yet 
Regain'd  in  Heav'n,  or  what  more  lost  in  Hell  ?  270 

So  Satan  spake  ;  and  him  Beelzebub 
Thus  answer'd  :  Leader  of  those  armies  bright, 
Which  but  th'  Omnipotent  none  could  have  foil'd, 
If  once  they  hear  that  voice,  their  liveliest  pledge 
Of  hope  in  fears  and  dangers,  heard  so  oft  275 

In  worst  extremes,  and  on  the  perilous  edge 
Of  battle  when  it  raged,  in  all  assaults 
Their  surest  signal,  they  will  soon  resume 
New  courage  and  revive,  though  now  they  lie 
Grov'ling  and  prostrate  on  yon  lake  of  fire,  280 

be  better  ridiculed  than  they  are  here  by  being  put  into  the  mouth  of  Satan 
in  his  present  situation. — THYER. 
Shakspeare,  in  Hamlet,  says  : 

There  is  nothing  either  good  or  bad,  but 

Thinking  makes  it  so. 

254.  This  sentiment  is  the  great  foundation  on  which  the  Stoics  build, 
their  whole  system  of  ethics. — S. 

263.  This  sentiment  is  an  improvement  of  that  which  is  put  by  ^Eschy- 
Uis  into  the  mouth  of  Prometheus,  965  ;  and  it  was  a  memorable  saying  of 
Julius  Caesar  that  he  would  rather  be  the  first  man  in  a  village,  than  the 
second  in  Rome.  Compare  Virg.  Georg.  i.  36. — N. 

The  lust  of  power  and  the  hatred  of  moral  excellence  are  Satan's  promi- 
nent characteristics. 

276.  Edge  of  battle :  from  the  Latin  word  acies,  which  signifies  both  the 
edge  of  a  weapon  and  also  an  array  in  battle  array.  See  book  VI.  103 — ?] 


32  PARADISE    LOST. 

As  we  ere  while,  astounded  and  amazed, 
No  wonder,  fall'u  such  a  pernicious  height. 

He  scarce  had  ceased  when  the  superior  Fiend 
Was  moving  tow'rd  the  shore  ;  his  pond'rous  shield 
Ethereal  temper,  massy,  large,  and  round,  285 

Behind  him  cast ;  the  broad  circumference 
Hung  on  his  shoulders  like  the  moon,  whose  orb 
Through  optic  glass  the  Tuscan  artist  views 
At  evening  from  the  top  of  Fesole, 

Or  in  Valdarno,  to  descry  new  lands,  290 

Rivers,  or  mountains,  on  her  spotty  globe. 
His  spear,  to  equal  which  the  tallest  pine 
Hewn  on  Norwegian  hills,  to  be  the  mast 
Of  some  great  ammiral,  were  but  a  wand, 
He  walk'd  with  to  support  uneasy  steps  295 

Over  the  burning  marie ;  not  like  those  steps 
On  Heaven's  azure,  and  the  torrid  clime 
Smote  on  him  sore  besides,  vaulted  with  fire  : 
Nathless  he  so  endured,  till  on  the  beach 
Of  that  inflamed  sea  he  stood,  and  call'd  300 

His  legions,  Angel  forms,  who  lay  entranced 

287.  Homer  and  Ossian  describe  in  a  like  splendid  manner  the  shields  of 
their  heroes. 

288.  Galileo :  He  was  the  first  who  applied  the  telescope  to  celestial  ob- 
servations, and  was  the  discoverer  of  the  satellites  of  Jupiter  in  1C10,  which, 
in  honor  of  his  patron,  Cosmo  Medici  he  called  the  Mediccan  ttars.    From 
the  tower  of  St.  Mark  he  showed  the  Venetian  senators  not  only  the  satel- 
lites of  Jupiter  but  the  crescent  of  Venus,  the  triple  appearance  of  Saturn, 
and  the  inequalities  on  the  Moon's  surface.     At  this  conference  he  also  en- 
deavored to  convince  them  of  the  tnith  of  the  Copernican  system. 

289 — 00.  Fetolf:  a  city  of  Tuscany.  Valdarno,  the  valley  of  Arno,  in  the 
same  district  The  very  sound  of  these  names  is  charming. 

v.j:i  I.  Ammiral:  the  obsolete  form  of  admiral,  the  principal  ship  in  a  fleet. 

The  idea  contained  in  this  passage,  may,  as  Dr.  Johnson  suggest*,  be 
drawn  from  the  following  lines  of  Cowley ;  b'.it,  who  does  not  admire  the 
*ast  improvements  in  form  ?  He  says  of  Goliath, 

-  His  uprtr,  the  trunk  was  of  n  lofty  tree, 
Which  nature  meant  tome  tall  ship's  matt  should  be.'1 

Compare  Horn.  Odys.  ix.  322.    JEn.  iii.  659.    Tasso,  canto  vL  40. 
299.  Nathlnt:  nevertheless 


/fr^'w 


BOOK    I.  33 

Thick  as  autumnal  leaves  that  strow  the  brooks 

In  Vallombrosa,  where  the  Etrurian  shades 

High  over-arch'd  irabow'r ;  or  scatter'd  sedge 

Afloat,  when  with  fierce  winds  Orion  arm'd  305 

Hath  vex'd  the  Red  Sea  coast,  whose  waves  o'erthrew 

Busiris  and  his  Memphian  chivalry, 

While  with  perfidious  hatred  they  pursued 

The  sojourners  of  Groshen,  who  beheld 

From  the  safe  shore  their  floating  carcasses  310 

And  broken  chariot  wheels  :  so  thick  bestrewn, 

Abject  and  lost  lay  these,  covering  the  flood, 

Under  amazement  of  their  hideous  change. 

He  call'd  so  loud,  that  all  the  hollow  deep 

302,  &c. :  Here  we  see  the  impression  of  scenery  made  upon  Milton's 
mind  in  his  youth,  when  he  was  at  Florence.  •  This  is  a  favorite  passage 
with  all  readers  of  descriptive  poetry. — E.  B. 

302.  Autumnal  leaves.     Compare  Virgil's  lines,  JEn.  vi.  309 : 

Quam  multa  in  sylvis  autumn!  frigore  primo 
Lnjisa  cadunt  foiia. 
"  That  as  the  leaves  in  autumn  strow  the  woods." 

DRYDEN. 

But  Milton's  comparison  is  the  more  exact  by  far ;  it  not  only  expresses  a 
multitude  but  also  the  posture  and  situation  of  the  angels.  Their  lying  con- 
fusedly in  heaps  covering  the  lake  is  finely  represented  by  this  image  of  the 
leaves  in  the  brooks. — N. 

303.  Vallombrosa :  a  Tuscan  valley :  the  name  is  composed  of  vallis  and 
umbra,  arid  thus  denotes  a  shady  valley. 

305.  Orion  arw'rf:  Orion  is  a  constellation  represented  in  the  figure  of  an 
armed  man,  and  supposed  to  be  attended  with  stormy  weather,  assurgens 
fluctu  nimbosns  Orion,  Virg.  JEn.  i.  539.     The  Red  Sea  abounds  so  much 
with  sedge  that  in  the  Hebrew  Scriptures  it  is  called  the  Sedgy  Sea.     The 
wind  usually  drives  the  sedge  in  great  quantities  against  the  shore. — N. 

306.  JJiairis:  Bentley  objects  to  Milton  giving  this  name  to  Phaiaoh  since 
history  does  not  support  him  in  i*.     But  Milton  uses  the  liberty  of  a  poet  in 
giving  Pharaoh  this  name,  because  some  had  already  attached  it  to  him. 

Chivalry,  denotes  here  those  who  use  horses  in  fight,  whether  by  riding 
on  them,  or  riding  in  chariots  drawn  by  them.  See  line  765.  Also  Para- 
dise Regained  iii.  343,  compared  with  line  328. 

308.  Perfidious :  he  permitted  them  to  leave  the  country,  but  afterwards 
pursued  them. 

ii 


34  PARADISE    LOST. 

Of  Hell  resounded.     Princes,  Potentates,  315 

Warriors,  the  flow'r  of  heav'n,  once  yours,  now  lost, 

If  such  astonishment  as  this  can  seize 

Eternal  spirits ;  or  have  ye  chos'n  this  place 

After  the  toil  of  battle  to  repose 

Your  wearied  virtue,  for  the  ease  you  find  320 

To  slumber  here,  as  in  the  vales  of  Heaven  ? 

Or  in  this  abject  posture  have  ye  sworn 

T'  adore  the  conqueror  ?  who  now  beholds 

Cherub  and  Seraph  rolling  in  the  flood 

With  scattered  arms  and  ensigns,  till  anon  325 

His  swift  pursuers  from  heav'n  gates  discern 

Th'  advantage,  and  descending  tread  us  down 

Thus  drooping,  or  with  linked  thunderbolts 

Transfix  us  to  the  bottom  of  this  gulf. 

Awake,  arise,  or  be  for  ever  fall'n.  330 

They  heard,  and  were  abash'd,  and  up  they  sprung 
Upon  the  wing,  as  when  men  wont  to  watch 
On  duty,  sleeping  found  by  whom  they  dread, 
Rouse  and  bestir  themselves  ere  well  awake. 
Nor  did  they  not  perceive  the  evil  plight  335 

In  which  they  were,  or  the  fierce  pains  not  feel ; 
Yet  to  their  gen'ral's  voice  they  soon  obey'd 
Innumerable.     As  when  the  potent  rod 
Of  Amram's  son,  in  Egypt's  evil  day, 

Waved  round  the  coast,  up  call'd  a  pitchy  cloud  340 

Of  locusts,  warping  on  the  eastern  wind, 
That  o'er  the  realm  of  impious  Pharaoh  hung 
Like  night,  and  darken M  all  the  land  of  Nile  : 
80  numberless  were  those  bad  Angels  seen 

>15.  This  magnificent  call  of  Satan  to  his  prostrate  host  could  have  been 
»« .tlen  by  nobody  but  Milton. — E.  B. 
">25.  Anon:  Soon. 

329.  An  allusion  seems  here  to  be  made  to  the  JEneid,  book  i.  44-5. 
Ilium,  ex(|'irmntcm  tranifixo  prctore  flammas, 
Tuilunc  corripuit.  Kr»|iiiliH|iie  infixit  acuto. 

338.  dmramt  ion :  Moses.    See  Exod.  x. 

341.   Warping:  Moving  like  waves;  or,  working  themselves  forward. — H. 


BOOK    I.  35 

Hov'ring  on  wing  under  the  cope  of  Hell  345 

'Twixt  upper,  nether,  and  surrounding  fires ; 

Till,  as  a  signal  giv'n,  th'  uplifted  spear 

Of  their  great  Sultan  waving  to  direct 

Their  course,  in  even  balance  down  they  light 

On  the  firm  brimstone,  and  fill  all  the  plain ;  350 

A  multitude,  like  which  the  populous  north 

Pour'd  never  from  her  frozen  loins,  to  pass 

Rhcne  or  the  Danaw,  when  her  barb'rous  sons 

Came  like  a  deluge  on  the  south,  and  spread 

Beneath  Gibraltar  to  the  Lybian  sands.  355 

Forthwith  from  ev'ry  squadron  and  each  band 

The  heads  and  leaders  thither  haste  where  stood 

Their  great  commander ;  Godlike  shapes  and  forms 

Excelling  human,  princely  dignities, 

And  Pow'rs  that  erst  in  Heaven  sat  on  thrones  ;  360 

Though  of  their  names  in  heav'nly  records  now 

Be  no  memorial,  blotted  out  and  rased 

By  their  rebellion  from  the  books  of  life. 

Nor  had  they  yet  among  the  sons  of  Eve 

Got  them  new  names,  till  wand'ring  o'er  the  earth,  365 

345.  Cope:  Roof. 

352.  Frozen  loins :  In  Scripture  children  are  said  to  come  out  of  tlie  loins, 
Gen.  xxxv.  1 1 .  The  term  frozen  is  here  used  only  on  account  of  the  cold- 
ness of  the  climate.  Rhcne  and  Danaw,  the  one  from  the  Latin,  the  other 
from  the  German,  are  chosen  because  uncommon.  Barbarous :  The  Goths, 
Huns,  and  Vandals,  wherever  their  conquests  extended,  destroyed  the  monu- 
ments of  ancient  learning  and  taste.  Beneath  Gibraltar  :  That  is,  southward 
of  it,  the  northern  portion  of  the  globe  being  regarded  as  uppermost. — N. 

The  three  comparisons  relate  to  the  three  different  states  in  which  these 
fallen  angels  are  represented.  When  abject  and  lying  supine  on  the  lake, 
they  are  fitly  compared  to  vast  heaps  of  leaves  which  in  autumn  the  poet 
himself  had  observed  to  bestrew  the  water-courses  and  bottoms  of  Vallom- 
brosa.  When  roused  by  their  great  leader's  objurgatory  summons,  they  are 
compared,  in  number,  with  the  countless  locusts  of  Egypt.  The  object  of 
the  third  comparison  is  to  illustrate  their  number  when  assembled  as  sol- 
diers on  the  firm  brimstone,  and  here  they  are  compared  with  the  most  nu- 
merous body  of  troops  wliich  history  had  made  mention  of. — DUNSTER. 

360.  Ertt:  Formerly. 

364-375.  The  subject  of  Paradise  Lost  is  the  origin  of  evil — an  event,  in 


36  PARADISE    LOST. 

Thro'  God's  high  fluff 'ranee  for  the  trial  of  man, 

By  falsities  and  lies  the  greatest  part 

Of  mankind  they  corrupted,  to  forsake 

God  their  Creator,  and  th'  invisible 

Glory  of  him  that  made  them  to  transform  370 

Oft  to  the  image  of  a  brute,  adorn'd 

With  gay  religions  full  of  pomp  and  gold, 

And  Devils  to  adore  for  Deities  : 

Then  were  thoy  known  to  men  by  various  names, 

And  various  idols  through  the  Heathen  world.  375 

Say,  Muse,  their  names  then  known,  who  first,  who  last 

Roused  from  the  slumber,  on  that  fiery  couch, 

At  their  great  emp'ror's  call,  as  next  in  worth 

Came  singly  where  he  stood  on  the  bare  strand, 

While  the  promiscuous  crowd  stood  yet  aloof.  380 

The  chief  were  those  who  from  the  pit  of  Hell 

Roaming  to  seek  their  prey  on  earth,  durst  fix 

Their  seats  long  after  next  the  seat  of  God,    „ 

Their  altars  by  his  altar,  Gods  adored 

Among  the  nations  round,  and  durst  abide  385 

ito  nature  connected  with  everything  important  in  the  circumstances  of  hu- 
man existence ;  and,  amid  these  circumstances,  Milton  saw  that  the  Fnbltt  of 
Paganism  were  too  important  and  poetical  to  be  omitted.  As  a  Chri.-tian 
he  was  entitled  wholly  to  neglect  them,  but  as  a  poet  he  chose  to  treat  them 
not  as  the  dreams  of  the  human  mind,  but  as  the  delusions  of  infernal  exist- 
ences. Thus  anticipating  a  beautiful  propriety  for  all  classical  allusions  ; 
thus  connecting  and  reconciling  the  co-existence  of  fable  and  of  truth  ;  and 
thus  identifying  the  fallen  angels  with  the  deities  of  "  gay  religions  full  of 
pomp  and  gold,"  he  yoked  the  heathen  mythology  in  triumph  to  his  subject, 
and  clothed  himself  in  the  spoils  of  super.-tition. — KDI.NB.  ENCYC. 

This  subject  ia  again  presented  in  the  last  note  on  Book  I. 

369.  Rom.  i.  18-25.  372.  Religion* :  That  is,  religions  rites. 

375.  Holt:  Heathen  idols' are  here  described  as  the  ii-pn  f  there 
demons.     Addison  remarks  that  the  catalogue  of  evil  spirits  has  abundance 
of  learning  in  it  and  a  very  agreeable  turn  of  poetry,  which  rises  in  a  great 
measure  from  its  describing  the  places  where  they  were  worshipped,  by 
those  beautiful  marks  of  rivers  so  frequent  among  the  ancient  poets.    The 
author  had  doubtless  in  this  place  Homers  catalogue  of  ships,  and  Vir^il'.-s 
list  of  warriors  in  his  view. 

376.  When  they  apostatised,  they  acquired  new  and  dishonorable  name*. 


BOOK    I.  37 

Jehovah  thund'ring  out  of  Sion,  throned 
Between  the  Cherubim  ;  yea,  often  placed 
Within  his  sanctuary  itself  their  shrines,    . 
Abominations  ;  and  with  cursed  things 

His  holy  rites  and  solemn  feasts  profaned,  390 

And  with  their  darkness  durst  affront  his  light. 
First  Moloch,  horrid  king,  besmear'd  with  blood 
Of  human  sacrifice,  and  parents'  tears, 
Though  for  the  noise  of  drums  and  timbrels  loud 
Their  children's  cries  unheard,  that  pass'd  thro'  fire  395 

To  his  grim  idol.     Him  the  Ammonite 
Worshipp'd  in  Rabba  and  ner  wat'ry  plain, 
In  Argob  and  in  Basan,  to  the  stream 
Of  utmost  Arnon.     Nor  content  with  such 
Audacious  neighborhood,  the  wisest  heart  400 

Of  Solomon  he  led  by  fraud  to  build 
.  His  temple  right  against  the  temple  of  God, 
On  that  opprobrious  hill ;  and  made  his  grove 
The  pleasant  valo  of  Hinnom,  Tophet  thence 

387.  Cherubim :  The  golden  figures  placed  over  the  ark  in  the  Hebrew  sanc- 
tuary, Exod.  xxv.  See  also  2  Kings  xix.  15 — "  O  Lord  God  of  Israel,  which 
dwellest  between  the  Cherubim." 

392.  Moloch :  The  national  God  of  the  Ammonites ;  properly  denomi- 
nated horrid,  since  to  him  children  were  offered  in  sacrifice.  Consult  2 
Kings  xxiii.  10-13.  The  characters  ascribed  to  Moloch  anil  Belial  prepare 
us  for  their  respective  speeches  and  behaviour  in  the  second  and  sixth  books. 

397-8.  Rabba,  or  Kabbah,  was  the  principal  city  of  the  Ammonites, 
twenty  miles  northeast  of  Jericho,  and  on  the  east  side  of  the  Jordan.  Jlr- 
gob  is  not  far  distant.  Bashan  is  a  large  district  of  country  lying  east  of  the 
Sea  of  Tiberias,  celebrated  for  its  cattle,  and  its  oaks.  At  the  time  of  the 
conquest  of  Canaan  by  the  Hebrews,  the  Ammonites  occupied  the  country 
east  of  Jordan,  from  the  river  Jlriwn,  which  empties  into  the  Dead  Sea  to 
:he  river  Jabbok.  The  vale  of  Hinnom  was  near  Jerusalem. 

403.  Solomon  built  a  temple  to  Moloch  on  the  Mount  of  Olives  (1  Kings 
xi.  7)  :  it  is  hence  called  that  opprobrious  (or  infamous)  hill. 

404.  Tophet:  In  the  Hebrew,  drum;  this  and  other  noisy  instruments 
being  used  to  drown  the  cries  of  the  miserable  children  who  were  offered  to 
this  idol ;  and  (iclminu.  or  the  valley  of  Hiiuioni,  is  in  several  places  of  the 
New  Testament,  and  by  our  Saviour  himself,  made  the  name  and  type  of 
hell.— N. 


38  PARADISE    LOST. 

And  black  Gehenna  call'd,  the  type  of  Hell.  405 

Next  Cheiuos,  the  obscene  dread  of  Moab's  sons, 

From  Aroar  to  Nebo,  and  the  wild 

Of  southmost  Abarim  ;  in  Hesebon 

And  Horonaiiu,  Scon's  realm,  beyond 

The  flowery  dale  of  Sibma  clad  with  vines,  410 

And  Eleale  to  th'  Asphaltic  pool. 

Peor  his  other  name,  when  he  enticed 

Israel  in  Sittim,  on  their  march  from  Nile, 

To  do  him  wanton  rites,  which  cost  them  woe. 

Yet  thence  his  lustful  orgies  he  enlarged  415 

E'en  to  that  bill  of  scandal,  by  the  grove 

Of  Moloch  homicide  ;  lust  hard  by  hate  ; 

Till  good  Josiah  drove  them  thence  to  Hell. 

406.  Chtmo* :  The  god  of  the  Moabites.  Consult  1  Kings  xi.  6,  7.  2  Kings 
xxiii.  13.  It  is  supposed  to  be  same  as  Baal-Peor,  and  as  Priapus.  Numb, 
xxv.  1-9. 

408.  Hescbon  (Heshbon) :  Twenty-one  miles  east  of  the  mouth  of  the 
Jordan.  Its  situation  is  still  marked  by  a  few  broken  pillars,  several  large 
( cisterns  and  wells,  together  with  extensive  ruins  which  overspread  a  high 
hill,  commanding  a  wild  and  desolate  scenery  on  every  side.  Jlbarim  is  a 
chain  of  mountains  running  north  and  south,  east  of  the  Dead  Sea ;  Piigah  is 
some  eminence  in  this  chain  at  the  northern  part,  and  Airio  is  supposed  to  be 
the  summit  of  Pisgah,  nearly  opposite  Jericho.  It  was  here  that  the  great 
leader  of  the  Israelites  was  favored  with  a  view  of  the  land  of  promise,  and 
yielded  up  his  life  at  the  command  of  the  Lord,  n.  c.  1451.  Aroar  (Aroer) 
was  a  place  situated  on  the  river  Arnon.  which  formed  the  northern  bound- 
ary of  the  kingdom  of  Moab.  Scon  (Sihon)  was  king  of  the  Amorites. 
Sibma  was  half  a  mile  from  Heshbon ;  Ele.iK,  two  and  a  half  miles  south  of 
it.  The  Atphnltic  pool  is  the  Dead  Sea.  Sittim  is  written  Shittim  in  the 
Bible. 

415.  Orgia:  Wild,  frantic  rites.  The  term  is  generally  applied  to  the 
feasts  of  Bacchus,  but  is  equally  applicable  to  the  obscene  practices  connected 
with  the  worship  of  Chemos,  or  Peor. 

417.  Lutt  hard  by  hate:  The  figure  contained  in  this  verse  conveys  a 
strong  moral  truth.  Had  it  not  been,  however,  that  the  music  of  the  verse 
would  have  been  injured,  the  idea  would  have  been  more  correct  by  the 
transposition  of  the  words  lust  and  hate. — S. 

Our  author  might  perhaps  have  in  view  Spenser's  Mack  of  Cupid,  where 
Anger,  Strife,  &c.,  are  represented  as  immediately  following  Cupid  in  the 
procession. — T 


BOOK    I.  39 

With  these  came  they,  who  from  the  bord'ring  flood 

Of  old  Euphrates  to  the  brook  that  parts  420 

Eygpt  from  Syrian  ground,  had  general  names 

Of  Baalim  and  Ashtaroth  ;  those  male, 

These  feminine ;  for  spirits,  when  they  please, 

Can  either  sex  assume,  or  both  ;  so  soft 

And  uncorn  pounded  is  their  essence  pure  425 

Not  tied  nor  manacled  with  joint  or  limb  ; 

Nor  founded  on  the  brittle  strength  of  bones, 

Like  cumbrous  flesh  ;  but,  in  what  shape  they  choose 

Dilated  or  condensed,  bright  or  obscure, 

Can  execute  their  aery  purposes,  430 

And  works  of  love  or  enmity  fulfil. 

For  those  tbr  mce  of  Israel  oft  forsook 

419.  Bordering /M/e-a .  The  Euphrates  formed  the  eastern  border  of  the  pro- 
mised land,  Gen.  x       6 .     It  may  be  called  old  from  the  very  early  historic 
mention  of  it  in  Gti.   <i.  1*.     See  also  Ps.  Ixxx.  11. 

420.  Brook :  Probahlv  the  brook  Besor. 

422.  Baalim  and  Jlstaroth :  There  were  many  of  these  deities  (so  called)  in 
Syria  and  adjacent  regions.    The  sun  and  the  stars  are  supposed  to  be  in- 
tended under  these  names. 

423.  Milton  probably  derived  these  notions  from  a  passage  in  a  Greek 
author  of  antiquity,  who,  in  a  dialogue  concerning  Demons,  tells  a  story  of 
one  appearing  in  the  form  of  a  woman,  and  upon  this  it  is  asserted  that  they 
can  assume  either  sex,  take  what  shape  and  color  they  please,  and  contract 
and  dilate  themselves  at  pleasure. — N. 

423.  Spirits :  The  nature  of  spirits  is  here  set  forth,  and  the  explanation 
of  the  manner  in  which  spirits  transform  themselves  by  contraction  or  en- 
largement is  introduced  with  great  judgment,  to  make  way  for  several  sur- 
prising accidents  in  the  sequel  of  the  poem.  There  follows  a  passage  near 
the  very  end  of  the  first  book,  which  is  what  the  French  critics  call  marvel- 
lous, but  at  the' same  time  is  rendered  probable  when  compared  with  this 
passage.  As  soon  as  the  infernal  palace  is  finished,  we  are  told,  the  multi- 
tude and  rabble  of  spirits  shnmk  themselves  into  a  small  compass,  that  there 
alight  be  room  for  such  a  numberless  assembly  in  this  capacious  hall.  But 
i*  is  the  poet's  refinement  upon  this  thought  which  is  most  to  be  admired, 
and  which  indeed  is  very  noble  in  itself.  For  he  tells  us,  that  notwithstand- 
ing the  vulgar  among  the  fallen  spirits  contracted  their  forms,  those  of  the 
first  rank  and  dignity  btill  preserved  their  natural  dimensions.  Consult  the 
lart  ten  lines  of  the  first  book. — A. 

432.  Thou :  Those  demon*.  433.  Strength :  Jehovah. 


40  PARADISE    LOST. 

Their  living  Strength,  and  unfrequented  left 

His  righteous  altar,  bowing  lowly  down 

To  bestial  gods  ;  for  which  their  heads  as  low  435 

Bow'd  down  in  battle,  sunk  before  the  spear 

Of  despicable  foes.     With  these  in  troop 

Came  Astoreth,  whom  the  Phoenicians  call'd 

Astarte,  queen  of  heaven,  with  crescent  horns  • 

To  whose  bright  image  nightly  by  the  moon  440 

Sidonian  virgins  paid  their  vows  and  songs ; 

In  Sion  also  not  unsung,  where  stood 

Her  temple  on  th'  offensive  mountain,  built 

By  that  uxorious  king,  whose  heart,  though  large, 

Beguiled  by  fair  idolatresses,  fell  445 

To  idols  foul.     Thamtnuz  came  next  behind, 

Whose  annual  wound  in  Lebanon  allured 

The  Syrian  damsels  to  lament  his  fate 

In  amorous  ditties  all  a  summer's  day  ; 

While  smooth  Adonis  from  his  native  rock  450 

Ran  purple  to  the  sea,  supposed  with  blood 

Of  Thammuz  yearly  wounded  :  the  love-tale 

Infected  Sion's  daughters  with  like  heat ; 

Whose  wanton  passions  in  the  sacred  porch 

Ezckiel  saw,  when  by  the  vision  led,  455 

His  eye  survey 'd  the  dark  idolatries 

438.  Jerern.  vii.  18;  zliv.  17,  18.     1  Kings  xi.  5.     2  Kings  xxiii.  13. 

443.  Offensive :  So  called  on  account  of  the  idolatrous  worship  there  per- 
formed ;  in  other  places  called  by  Milton,  for  the  same  reason,  the  mountain 
of  corruption,  opprobrious  kill,  and  hill  of  scandal. 

444.  Uxorious  king :  Solomon,  who  was  too  much  influenced  by  his  wives. 
451.  Thammuz :  This  idol  is  the  same  as  the  Phenician  Adonis.     Ezek. 

viii.  14.  Adonis,  in  the  heathen  mythology,  was  a  beautiful  youth,  son  of 
Cinyrus.  king  of  Cyprus,  beloved  by  Venus,  and  lulled  by  a  wild  boar,  to  the 
great  regret  of  the  goddess.  It  is  also  the  name  of  a  river  of  Phenicia,  on  the 
lank*  of  which  Adonis,  or  Thammuz  as  he  u  called  in  the  East,  was  sup- 
posed to  have  been  killed.  At  certain  seasons  of  the  year  this  river  acquires 
a  high  red  color  by  the  rains  washing  up  red  earth.  The  ancient  poets  as- 
cribed  this  to  a  sympathy  in  the  river  fur  the  death  of  Adonis.  This  season 
was  observed  as  a  festival  in  the  adjacent  country.  To  these  circumstance* 
Milton  has  here  beautifully  alluilpd. — BKAN:>>:'S  Cvc. 


BOOK    I.  41 

Of  alienated  Judah.     Next  came  one 

Who  mourn'd  in  earnest,  when  the  captive  ark 

Maim'd  his  brute  image,  head  and  hands  lopp'd  off 

In  his  own  temple,  on  the  grunsel  edge,  460 

Where  he  fell  flat,  and  shamed  his  worshippers : 

Dagon  his  name,  sea-monster,  upward  man 

And  downward  fish  :  yet  had  his  temple  high 

Rear'd  in  Azotus,  dreaded  through  the  coast 

Of  Palestine,  in  Gath  and  AscaJon,  465 

And  Accaron  and  Gaza's  frontier  bounds. 

Him  follow'd  Rimmon,  whose  delightful  seat 

Was  fair  Damascus,  on  the  fertile  banks 

Of  Abbana  and  Pharphar,  lucid  streams. 

He  also  'gainst  the  house  of  God  was  bold  :  470 

A  leper  once  he  lost,  and  gain'd  a  king  ; 

Ahaz  his  sottish  conqu'ror,  whom  he  drew 

God's  altar  to  disparage  and  displace 

For  one  of  Syrian  mode,  whereon  to  burn 

His  odious  offerings,  and  adore  the  gods  475 

Whom  he  had  vanquish'd.     After  these  appear'd 

A  crew,  who,  under  names  of  old  renown, 

460.  Grunsel  edge:  Groundsill  edge — the  threshold  of  the  gate  of  the 
temple. 

462-  Dagon :  A  god  of  the  Philistines.  Consult  Judges  xvi.  23.  1  Sam.  v. 
4 ;  vi.  17. 

467.  Rimmon :  A  god  of  the  Syrians.     Consult  2  Kings  v.  18. 

467-9.  The  power  of  Milton's  mind  is  stamped  on  every  line.  The  fer- 
vour of  his  imagination  melts  down  and  renders  malleable,  as  in  a  furnace, 
the  most  contradictory  materials.  Milton's  learning  has  all  the  effect  of  in- 
tuition. He  describes  objects,  of  which  he  could  only  have  read  in  books, 
with  the  vividness  of  actual  observation.  His  imagination  has  the  force  of 
nature.  He  makes  words  tell  as  pictures,  as  in  these  lines.  The  word  /tirirf, 
here  used,  gives  us  all  the  sparkling  effect  of  the  most  perfect  landscape 
There  is  great  depth  of  impression  in  his  descriptions  of  the  objects  of  all  the 
different  senses,  whether  colours,  or  sounds,  or  smells ;  the  same  absorption  of 
mind  in  whatever  engaged  his  attention  at  the  time.  He  forms  the  most  in- 
tense conceptions  of  things,  and  then  embodies  them  by  a  single  stroke  of  his 
pen. — HAZLITC. 

471.  2  Kings  viii.  xvi.  10.     2  Chron.  xxviii.  23. 


42  PARADISE    LOST 

Osiris,  Iris,  Orus,  and  their  train, 

With  monstrous  shapes  and  sorceries  abused 

Fanatic  Egypt  and  her  priests,  to  seek  480 

Their  wandering  gods  disguised  in  brutish  forms 

Rather  than  human.     Nor  did  Israel  'scape 

Th'  infection,  when  their  borrow'd  gold  composed 

The  calf  in  Oreb ;  and  the  rebel  king 

Doubled  that  sin  in  Bethel  and  in  Dan,  4S5 

Likening  his  Maker  to  the  grazed  ox  ; 

Jehovah,  who  in  one  night  when  he  pass'd 

From  Kgypt  marching,  equall'd  with  one  stroke 

Both  her  first-born,  and  all  her  bleating  gods. 

Belial  came  last,  than  whom  a  spirit  more  lewd  490 

Fell  not  from  heaven,  or  more  gross  to  love 

Vice  for  itself :  to  whom  no  temple  stood, 

Nor  altar  smoked ;  yet  who  more  oft  than  he 

In  temples  and  at  altars,  when  the  priest 

Turns  atheist,  as  did  Eli's  sons,  who  fill'd  495 

478.  Oriris,  one  of  the  principal  Egyptian  gods,  was  brother  to  Isis,  and 
the  father  of  Orus  (Horus) .  Osiris  was  worshipped  under  the  form  of  the 
sacred  bulls.  Apis  and  Mnevis;  and  as  it  is  usual  in  the  Egyptian  symboli- 
cal language  to  represent  their  deities  with  human  forms,  and  with  the  heads 
of  the  animals  which  were  their  representatives,  we  find  statues  of  Osiris 
with  the  horns  of  a  bull. — ANTHON. 

The  reason  alleged  for  worshipping  their  gods  under  the  monstrous  forms 
of  bulls,  cats,  &c.,  is  the  fabulous  tradition  that  when  the  Giants  invaded  hea- 
ven, the  gods  were  so  affrighted  that  they  fled  into  Egypt,  and  there  concealed 
themselves  in  the  shapes  of  various  animals.  See  Ovid  Met.  v.  319. — N. 

483.  Infection :  The  Israelites,  by  dwelling  so  long  in  Egypt,  were  infected 
with  the  superstitions  of  the  Egyptians. — E.  B. 

48-1.  Oreb :  Horeb.     Rebel  king :  Jeroboam.     Consult  1  Kings  xii.  26-33. 

485.  Doubled  that  rin,  by  making  two  golden  calves,  probably  in  imitation 
of  the  Egyptians  among  whom  he  had  been,  who  worshipped  two  oxen ; 
one  called  Apis,  at  Memphis,  the  metropolis  of  Upper  Egypt;  the  other 
called  Mnevis,  at  Hieropolis,  the  chief  city  of  Lower  Egypt.  Bethel  and  Dan 
were  at  the  southern  and  northern  extremities  of  Palestine.  See  Psalm 
cvi.  20.— N. 

480.  Bleating  god* :  Sheep ;  and  hence  shepherds  who  raised  sheep  to  kill 
for  food  were  "  an  abomination"  to  the  Egyptians. 

495.  Elf i  ton* :  Consult  1  Sam.  ii. 


BOOK    I.  43 

With  lust  and  violence  the  house  of  God  ? 

In  courts  and  palaces  he  also  reigns, 

And  in  luxurious  cities,  where  the  noise 

Of  riot  ascends  above  their  loftiest  towers, 

And  injury  and  outrage  :  and  when  night  500 

Darkens  the  streets,  then  wander  forth  the  sons 

Of  Belial,  flown  with  insolence  and  wine 

Witness  the  streets  of  Sodom,  and  that  night 

In  Gibeah,  when  the  hospitable  door 

Exposed  a  matron,  to  avoid  worse  rape.  505 

These  were  the  prime  in  order  and  in  might : 

The  rest  were  long  to  tell,  though  far  renown'd, 

Th'  Ionian  gods,  of  J avail's  issue  held 

Gods,  yet  confess'd  later  than  Heaven  and  Earth, 

Their  boasted  parents  :  Titan,  Heav'n's  first-born,  510 

With  his  enormous  brood,  and  birthright  seized 

By  younger  Saturn  :  he  from  mightier  Jove, 

His  own  and  Rhea's  son,  like  measure  found  ; 

So  Jove  usurping  reign'd  :  these  first  in  Crete 

And  Ida  known,  thence  on  the  snowy  top  515 

Of  cold  Olympus,  ruled  the  middle  air, 

Their  highest  heav'n  ;  or  on  the  Delphian  cliff, 

Or  in  Dodona,  and  through  all  the  bounds 

Of  Doric  land  ;  or  who  with  Saturn  old 

Fled  over  Adria  to  th'  Hesperian  fields,  520  . 

And  o'er  tlie  Celtic  roam'd  the  utmost  isles. 

502.  Flown:  A  better  reading  is  blown,  inflated.     Virg.  EC.  vi.  15. 

504.  Gibeah :  Consult  Judges  xix.  14-30. 

506.  Prime:  Being  mentioned  in  the  oldest  records,  the  Hebrew. 

508.  Javan :  The  fourth  son  of  Japhet,  from  whom  the  lonians  and  the 
Greeks  are  supposed  to  have  descended. 

509.  Heaven  and  Earth :  The  god  Uranus,  and  the  goddess  Gaia. 
510-521.    Titan  was  their  eldest  son:  he  was  the  father  of  the  Giants 

and  his  empire  was  seized  by  his  younger  brother  Saturn,  as  Saturn's  was  by 
Jupiter,  the  son  of  Saturn  and  Rhea.  These  first  were  known  in  the  island 
of  Crete,  now  Candia,  in  which  is  Mount  Ida,  where  Jupiter  is  said  to  have 
been  born ;  thence  passed  over  into  Greece,  and  resided  on  Mount  Olymput 
in  Thessaly :  the  itnowy  top  of  raid  Olympus,  as  Homer  calls  it,  Iliad  i.  420.  xviii. 
615,  which  mountain  afterwards  became  the  name  of  Heaven  among  their 


44  PARADISE    LOST. 

All  these  and  more  came  flocking ;  but  with  looks 
Downcast  and  dump  ;  yet  such  wherein  appear'd 
Obscure  some  glimpse  of  joy,  to  have  found  their  chief 
Not  in  despair,  to  have  found  themselves  not  lost  525 

In  loss  itself:  which  on  his  count'nance  cast 
Like  doubtful  hue  :  but  he,  his  wonted  pride 
Soon  recollecting,  with  high  words,  that  bore 
Semblance  of  worth,  not  substance,  gently  raised 
Their  fainting  courage,  and  dispell'd  their  fears.  530 

Then  straight  commands,  that  at  the  warlike  sound 
Of  trumpets  loud  and  clarions  be  uprear'd 
His  mighty  standard  ;  that  proud  honor  claim 'd 
Azazel  as  his  right,  a  cherub  tall ; 

Who  forthwith  from  the  glittering  staff  unfurl'd  535 

Th'  imperial  ensign  ;  which,  full  high  advanced, 
Shone  like  a  meteor,  streaming  to  the  wind, 
With  gems  and  golden  lustre  rich  emblazed 
Seraphic  arms  and  trophies  ;  all  the  while 
Sonorous  metal  blowing  martial  sounds :  540 

At  which  the  universal  host  up-sent 
A  shout,  that  tore  hell's  concave,  and  beyond 
Frighted  the  reign  of  Chaos  and  old  Night. 
All  in  a  moment  through  the  gloom  were  seen 
Ten  thousand  banners  rise  into  the  air,  545 

With  orient  colors  waving  :  with  them  rose 
A  forest  huge  of  spears  ;  and  thronging  helms 
Appear'd,  and  serried  shields  in  thick  array 

worshippers ;  or  on  the  Delphian  cliff,  Parnassus,  on  which  was  seated  the 
city  of  Delphi,  famous  for  the  temple  and  oracle  of  Apollo ;  or  in  IXx/ona,  a 
city  and  wood  adjoining,  sacred  to  Jupiter ;  and  through  all  the  bound  $  of  Doric 
(and,  that  is.  of  Greece,  Doris  being  a  part  of  Greece ;  or  fitd  over  Hadria, 
the  Adriatic  sea,  to  the  Hesperian  fieldt,  to  Italy ;  and  o'er  the  Celtic,  France 
and  the  other  countries  overrun  by  the  Celts ;  roamed  the  utmost  itlei,  Great 
Britain,  Ireland,  the  Orkneys,  Thulc,  or  Iceland,  Ultima  Thule,  as  it  is  called, 
the  utmost  boundary  of  the  world. — N. 

534.  Jlzazel :  The  name  signifies  brave  in  retreating. 

543.  Reign,  in  the  sense  of  regnttm,  kingdom. 

546.  Orient:  Brilliant 


BOOK  r.  45 

Of  depth  immeasurable  :  anon  they  move 

In  perfect  phalanx  to  the  Dorian  mood  550 

Of  flutes  and  soft  recorders  ;  such  as  raised 

To  height  of  noblest  temper  heroes  old 

Arming  to  battle  ;  and  instead  of  rage 

Deliberate  valor  breath'd,  firm  and  unmoved 

With  dread  of  death  to  flight  or  foul  retreat  555 

Nor  wanting  power  to  mitigate  and  'suage, 

With  solemn  touches  troubled  thoughts,  and  chase 

Anguish,  and  doubt,  and  fear,  and  sorrow,  and  pain 

From  mortal  or  immortal  minds.     Thus  they, 

Breathing  united  force,  with  fixed  thought,  560 

Moved  on  iu  silence,  to  soft  pipes,  that  charm 'd 

Their  painful  steps  o'er  the  burnt  soil :  and  now 

Advanced  in  view  they  stand  ;  a  horrid  front 

Of  dreadful  length  and  dazzling  arms,  in  guise 

Of  warriors  old  with  order'd  spear  and  shield,  565 

Awaiting  what  command  their  mighty  chief 

Had  to  impose  :  he  through  the  armed  files 

Darts  his  experienced  eye,  and  soon  traverse 

The  whole  battalion  views,  their  order  due, 

Their  visages  and  stature  as  of  gods :  570 

Their  number  last  he  sums.     And  now  his  heart 

Distends  with  pride,  and  hardening  in  his  strength 

Glories  ;  for  never  since  created  man 

Met  such  embodied  force,  as,  named  with  these, 

Could  merit  more  than  that  small  infantry  575 

548.  Serried  shields :  Locked  one  within  another,  linked  and  clasped  to- 
gether, from  the  French  serrer,  to  lock,  to  shut  close. — HUME. 

550.  There  were  three  kinds  of  music  among  the  ancients ;  the  Lydian, 
the  most  melancholy ;  the  Phrygian,  the  most  lively ;  and  the  Dorian,  the 
most  majestic,  (exciting  to  cool  and  deliberate  courage. — N.)     Milton  has 
been  very  exact  in  employing  music  fit  for  each  particular  purpose. — S. 

551.  Recorders:  Flageolets. 

060.  Homer's  Iliad,  iii.  8.  568.  Traoerte :  across. 

575.  All  the  heroes  and  armies  that  ever  were  assembled  were  no  more 
than  pigmies  in  comparison  with  these  angels. — N.  See  note  on  !'» >ok 
L  780. 


46  PARADISE    LOST. 

Warr'd  on  by  cranes :  though  all  the  giant  brood 

Of  Phlcgra  with  th'  heroic  race  werejoin'd 

That  fought  at  Thebes  and  Ilium,  on  each  side 

Mix'd  with  auxiliar  gods  ;  and  what  resounds 

In  fable  or  romance  of  Uther's  son  680 

Begirt  with  British  and  Armoric  knights  ; 

And  all  who  since,  baptized  or  infidel, 

Jousted  in  Aspramont,  or  Montalban, 

Damasco,  or  Marocco,  or  Trebisond, 

Or  whom  Biserta  sent  from  Afric  shore,  585 

When  Charlemagne  with  all  his  peerage  fell 

By  Fontarabia.     Thus  far  these  beyond 

Compare  of  mortal  prowess,  yet  observed 

Their  dread  commander :  he,  above  the  rest 

In  shape  and  gesture  proudly  eminent,"  590 

Stood  like  a  tower  ;  his  form  had  uot  yet  lost 

.  577.  Phlegm :  The  earlier  name  of  the  peninsula  Pallene  in  Macedonia 
and  the  fabled  scene  of  a  conflict  between  the  gods  and  the  earth-born 
Titans. 

580.  Uther  was  the  father  of  king  Arthur.    This  and  the  following  allu 
•ions  are  derived  from  the  old  romances  on  the  subject.     Charlemagne  is 
said  not  to  have  died  at  Fontarabia,  but  some  years  after,  and  in  peace. — S. 

581.  Armoric:  Celtic — those  on  the  sea-coast  of  Brittany  in  the  north- 
west part  of  France. 

583.  Jousted:  Engaged  in  mock  fights  on  horseback.  Jlspramont  and 
Montulban :  Fictitious  names  of  places  mentioned  in  Orlando  Furioso. 

585.  Biterta :  Formerly  called  Utica.  The  Saracens  are  referred  to  as 
being  sent  thence  to  Spain.  Fontarabia:  Afortined  town  in  Biscay,  in  Spain, 
near  France. 

590-99.  Here,  says  Burke,  is  a  very  noble  picture ;  and  in  what  does  this 
poetical  picture  consist  ?  in  images  of  a  town,  an  archangel,  the  sun  rising 
through  mists,  or  in  an  eclipse,  the  ruin  of  monarchs,  and  the  revolutions  of 
kingdoms.  The  mind  is  hurried  out  of  itself  by  a  crowd  of  great  and  con- 
fased  images,  which  affect  because  they  are  crowded  and  confused:  for 
separate  them,  and  you  lose  much  of  the  greatness ;  join  them,  and  you  in- 
fallibly lose  the  clearness.  There  are  reasons  in  nature  why  the  obscure 
idea,  when  properly  conveyed,  should  be  more  affecting  than  the  clear.  It 
is  our  (comparative)  ignorance  of  things  that  causes  all  our  admiration,  and 
chiefly  excite*  our  passions.  Knowledge  and  acquaintance  make  the  most 
striking  causes  affect  but  little.  It  is  thus  with  th*  vulgar,  and  all  men  art 
at  th«  vulgar  in  what  they  do  not  understand. 


BOOK  r.  47 

All  her  original  brightness,  nor  appeared 

Less  than  archangel  ruin'd,  and  the  excess 

Of  glory  obscured  ;  as  when  the  sun,  ne*v  riflen. 

Looks  through  the  horizontal  misty  air  595 

Shorn  of  his  beams  ;  or  from  behind  the  moon, 

In  dim  eclipse,  disastrous  twilight  sheds 

On  half  the  nations,  and  with  fear  of  change 

Perplexes  monarchs.     Darken'd  so,  yet  shone 

Above  them  all  the  Arch-angel :  but  his  face  600 

Deep  scars  of  thunder  had  intrench M,  and  care 

Sat  on  his  faded  cheek  ;  but  under  brows 

Of  dauntless  courage,  and  considerate  pride 

Waiting  revenge  ;  cruel  his  eye,  but  cast 

Signs  of  remorse  and  passion,  to  behold  605 

The  fellows  of  his  crime,  the  followers  rather 

595-6.  When  Milton  sought  license  to  publish  his  poem,  the  licenser  was 
strongly  inclined  to  withhold  it,  on  the  ground  that  he  discovered  treason  in 
this  noble  simile  of  the  sun  eclipsed  !  a  striking  example  of  the  acute  remark 
of  Lord  Lyttleton,  that  "the  politics  of  Milton  at  that  time  brought  his 
poetry  into  disgrace ;  for  it  is  a  rule  with  the  English  to  see  no  good  in  a 
man  whose  politics  they  dislike." — T. 

597.  Eclipse :  Derived  from  a  Greek  word  which  signifies  to  fail,  to  faint 
or  swoon  away ;  since  the  moon,  at  the  period  of  her  greatest  brightness, 
falling  into  the  shadow  of  the  earth,  was  imagined  by  the  ancients  to  sicken 
and  swoon,  as  if  she  were^  going  to  die.  By  some  very  ancient  nations  she 
was  supposed,  at  such  times,  to  be  in  pain ;  and,  in  order  to  relieve  her  fan- 
cied distress,  they  lifted  torches  high  in  the  atmosphere,  blew  horns  and 
tmmpets,  beat  upon  brazen  vessels,  and  even,  after  the  eclipse  was  over,  they 
offered  sacrifices  to  the  moon.  The  opinion  also  extensively  prevailed,  that 
it  was  in  the  power  of  witches,  by  their  spells  and  charms,  not  only  to 
darken  the  moon,  but  tp  bring  her  down  from  her  orbit,  and  to  compel  her  to 
shed  her  baleful  influences  upon  the  earth.  In  solar  eclipses,  also,  especially 
when  total,  the  sun  was  supposed  to  turn  away  his  face  in  abhorrence  of 
some  atrocious  crime,  that  had  cither  been  pei  petrated,  or  was  about  to  be 
perpetrated,  and  to  threaten  mankind  with  everlasting  night,  and  the  destruc- 
tion of  the  world.  To  such  superstitions  Milton,  in  this  passage,  alludes. — 
OLMSTED'S  LETTERS  ON  ASTROX. 

No  where  is  the  person  of  Satan  described  with  more  sublimity  than  in 
this  part  of  the  poem. 

600.  Intrenched :  Cut  into,  made  trenches  there. — N. 

60«.  Fdlowt.  The  nice  moral  discrimination  displayed  in  this  line,  is 
worthy  of  notice. 


48  PARADISE    G'JST. 

(Far  other  once  beheld  in  bliss),  condemned 

For  ever  now  to  have  their  lot  in  pam  : 

Millions  of  Spirits  for  his  fault  amerced 

Of  heaven,  and  from  eternal  splendours  flung  610 

For  his  revolt,  yet  faithful  how  they  stood, 

Their  glory  wither'd:  as  when  Heav'n's  fire 

Hath  scath'd  the  forest  oaks,  or  mountain  pines, 

With  singed  top  their  stately  growth  tho'  bare 

Stands  on  the  blasted  heath.     He  now  prepared  615 

To  speak  ;  whereat  their  doubled  ranks  they  bend 

From  wing  to  wing,  and  half  inclose  him  round 

With  all  his  peers.     Attention  held  them  mute. 

Thrice  he  essay'd,  and  thrice,  in  spite  of  scorn, 

Tears,  such  as  angels  weep,  burst  forth.     At  last  620 

Words  interwove  with  sighs  found  out  their  way. 

0  myriads  of  immortal  Spirits,  0  Powers 
Matchless,  but  with  th'  Almighty,  and  that  strife 
Was  not  inglorious,  though  the  event  was  dire, 
As  this  place  testifies,  and  this  dire  change,  625 

Hateful  to  utter ;  but  what  power  of  mind, 
Foreseeing  or  presaging,  from  the  depth 
Of  knowledge  past  or  present,  could  have  fear'd 
How  such  united  force  of  Gods,  how  such 
As  stood  like  these,  could  ever  know  repulse;  630 

For  who  can  yet  believe,  though  after  loss, 
That  all  these  puissant  legions,  whose  exile 

609.  Amerced:  Judicially  deprived.    See  Horn.  Odys.  viii.  64. 
611.   Yet  faithful:  We  must  refer  to  line  605,  and  thence  supply  here  "to 
behold." 

619.  Allusion  to  Ovid.    Met.  xi.  41.0 : 

Ter  conata  loqui,  ter  fletibui  ora  rigavit, 

620.  Tear*,  turh  at  angel*  twp .  Like  Homer's  ichor  of  the  gals,  which 
was  different  from  the  blood  of  mortals.    This  weeping  of  Satan  on  sun-ey- 
ing his  numerous  host,  and  the  thoughts  of  their  wretched  state,  put  one  it 
mind  of  the  story  of  Xerxes,  weeping  at  the  sight  of  his  immense  army,  ami 
reflecting  that  they  were  mortal,  at  the  time  that  he  was  hastening  them  t< 
their  fate,  and  to  the  intended  destruction  of  the  most  polished  people  in  th< 
world,  to  gratify  his  own  vain  glory. — N. 


BOOK    I.  49 

Hath  emptied  Heav'n,  shall  fail  to  re-ascend 

Self-raised,  and  repossess  their  native  seat  ? 

For  me,  be  witness  all  the  host  of  Heav'n,  635 

If  counsels  different,  or  danger  shunn'd 

By  me,  have  lost  our  hopes.     But  he  who  reigns 

Monarch  in  Heav'n,  till  then  as  one  secure 

Sat  on  his  throne,  upheld  by  old  repute, 

Consent,  or  custom,  and  his  regal  state  640 

Put  forth  at  full,  but  still  his  strength  conceal'd, 

Which  tempted  our  attempt,  and  wrought  our  fall. 

Henceforth  his  might  we  know,  and  know  our  own, 

So  as  not  either  to  provoke  or  dread 

New  war,  provoked  ;  our  better  part  remains  645 

To  work  in  close  design,  by  fraud  or  guile, 

What  force  effected  not ;  that  he  no  less 

At  length  from  us  may  find,  who  overcomes 

By  force,  hath  overcome  but  half  his  foe. 

Space  may  produce  new  worlds  ;  whereof  so  rife  650 

There  went  a  fame  in  Heav'n  that  he  ere  long 

Intended  to  create,  and  therein  plant 

A  generation,  whom  his  choice  regard 

Should  favour  equal  to  the  sons  of  Heav'n : 

Thither,  if  but  to  pry,  shall  be  perhaps  656 

Our  first  eruption,  thither  or  elsewhere  : 

For  this  infernal  pit  shall  never  hold 

Celestial  Spirits  in  bondage,  nor  th'  abyss 

Long  under  darkness  cover.     But  these  thoughts 

Full  counsel  must  mature  :  Peace  is  despair'd,  660 

For  who  can  think  submission  ?  War  then,  War, 

Open  or  understood,  must  be  resolved. 

He  spake  :  and,  to  confirm  his  words,  out  flew 

633.  Emptied:  An  instance  of  arrogant  boasting  and  falsehood. 

642.  Tempted  our  attempt :  Words  which,  though  well-chosen  and  signifi- 
cant enough,  yet  of  jingling  and  unpleasant  sound,  and,  like  marriages  be- 
tween persons  too  near  of  kin,  to  be  avoided. 

650.  Rife :  Prevalent.  This  /om«,  or  report,  serves  to  exalt  the  dignity 
and  importance  of  our  race. 

662.  Underload :  Not  declared. 
4 


60  PARADISE    LOST. 

Millions  of  flaming  swords,  drawn  from  the  thighs 

Of  mighty  Cherubim  :  the  sudden  blase  665 

Far  round  illumined  Hell.     Highly  they  raged 

Against  the  Highest,  and  fierce  with  grasped  arms 

Clash'd  on  their  sounding  shields  the  din  of  war, 

Hurling  defiance  tow'rd  the  vault  of  Heaven. 

There  stood  a  hill  not  far,  whose  grisly  top  670 

Belch 'd  fire  and  rolling  smoke ;  the  rest  entire 
Shone  with  a  glossy  scurf,  undoubted  sign 
That  in  his  womb  was  hid  metallic  ore, 
The  work  of  sulphur.     Thither  wing'd  with  speed 
A  num'rous  brigade  hasten 'd :  as  when  bands  675 

Of  pioneers,  with  spade  and  pickaxe  arm'd, 
Forerun  the  royal  camp  to  trench  a  field, 
Or  cast  a  rampart.     Mammon  led  them  on ; 
Mammon,  the  least  erected  Spirit  that  fell 
From  Heav'n  :  for  e'en  in  Heav'n  his  looks  and  thoughts    680 
Were  always  downward  bent,  admiring  more 
The  riches  of  HeavVs  pavement,  trodden  gold, 
Than  aught  divine  or  holy  else  enjoy'd 
In  vision  beatific.     By  him  first 
Men  also,  and  by  his  suggestion  taught,  685 

064.  Drawn  from  the  thigh*  :  A  Homeric  expression,  Iliad,  i.  190,  more  dig- 
nified than  '•  drawn  from  the  sides." 

668.  Clothed  :  Alluding  to  a  custom  among  Roman  soldiers  of  striking 
their  shields  with  their  swords,  when  they  applauded  the  speeches  of  their 
commanders. 

671.  Belched:  An  idea  borrowed,  perhaps,  from  an  expression  of  Virgil 
(JEn.  iii.  576) ,  eructant,  in  describing  ^Etna. 

674.  Tht  tcork  of  tulphur :  Metals  were  in  the  the  time  of  Milton  supposed 
to  consist  of  two  component  parts,  mercury,  as  the  basis,  or  metallic  matter ; 
and  sulphur  as  the  binder  or  cement,  which  fixes  the  fluid  mercury  into  a  co- 
herent, malleable  mass.  So  Jonson  in  the  Alchemist,  Act  2,  Scene  3  : 

•'  It  turn*  to  sulphur,  or  to  quicksilver. 
Who  are  the  parent*  of  all  other  metals." 

678.  Mammon :  The  god  of  riches ;  the  same  as  the  Pluto  of  the  Greeks 
and  Romans.  Tne  delineation  of  his  character  and  agency  by  Milton, 
abounds  in  literary  beauties. 

683.  Sugge$tion:  Milton  here  alludes  to  a  superstitious  opinion  formerly 


BOOK    I.  51 

Kansack'd  the  centre,  and  with  impious  hands 

Rifled  the  bowels  of  their  mother  earth 

For  treasures  better  hid.     Soon  had  his  crew 

Open'd  into  the  hill  a  spacious  wound, 

And  digg'd  out  ribs  of  gold.     Let  none  admire  690 

That  riches  grow  in  Hell ;  that  soil  may  best 

Deserve  the  precious  bane.     And  here  let  those 

Who  boast  in  mortal  things,  and  wond'ring  tell 

Of  Babel,  and  the  works  of  Memphian  kings, 

Learn  how  their  greatest  monuments  of  fame,  695 

And  strength,  and  art,  are  easily  outdone 

By  Spirits  reprobate,  and  in  an  hour 

What  in  an  age  they  with  incessant  toil 

And  hands  innumerable  scarce  perform. 

Nigh  on  the  plain  in  many  cells  prepared,  700 

That  underneath  had  veins  of  liquid  fire 

Sluiced  from  the  lake,  a  second  multitude 

With  wond'rous  art  founded  the  massy  ore, 

Severing  each  kind,  and  scumm'd  the  bullion  dross ; 

A  third  as  soon  had  form'd  within  the  ground  705 

A  various  mould,  and  from  the  boiling  cells 

current  with  the  miners,  that  there  is  a  sort  of  demons  who  have  much  to 
do  with  minerals,  being  frequently  seen  occupying  themselves  with  the  va- 
rious processes  of  the  workmen.  So  tltat  Milton  (as  Warburton  remarks) 
poetically  supposes  Mammon  and  his  clan  to  have  taught  the  sons  of  earth  by 
example  and  practical  instruction,  as  well  as  precept  and  mental  suggestion. 

687.  Compare  Ovid  Met.  i.  138,  &c. — HUME. 

688.  Better  hid.     Compare  Hor.  Od.  III.  iii.  49: 

"  Aurum  irrepertum,  et  sic  melius  litum." 

694.   Workt :  The  pyramids. 

696.  Strength  and  art :  These  words  are  in  the  nominative  case,  connected 
with  monuments. 

699.  Diodorus  Siculus  says,  that  360,000  men  were  employed  about  twenty 
years  on  one  of  the  pyramids. 

703—4.  The  sense  of  the  passage  is  this:  They  founded,  or  melted,  the  ore 
that  was  in  the  mast,  by  separating,  or  fevering,  each  kind,  that  is,  the  sul- 
phur, earth,  &c.,  from  the  metal ;  and,  after  that,  they  scummed  the  drou 
that  floated  on  the  top  of  the  boiling  ore,  or  bullion.  The  word  bullion  dot* 
not  here  signify  purified  ore,  but  ore  boiling. — PEAROR. 


62  PARADISE    LOST. 

By  strange  conveyance  fill'd  each  hollow  nook, 

As  in  an  organ,  from  one  blast  of  wind, 

To  many  a  row  of  pipes,  the  sound-board  breathes. 

Anon  out  of  the  earth  a  fabric  huge  710 

Rose  like  an  exhalation,  with  the  sound 

Of  dulcet  symphonies  and  voices  sweet, 

Built  like  a  temple,  where  pilasters  round 

Were  set,  and  Doric  pillars  overlaid 

With  golden  architrave  ;  nor  did  there  want  71ft 

Cornice  or  frieze,  with  bossy  sculptures  grav'n  : 

The  roof  was  fretted  gold.     Not  Babylon, 

Nor  great  Alcairo  such  magnificence 

Equalled  in  all  their  glories,  to  inshrine 

Belus  or  Serapis  their  Gods,  or  seat  720 

Their  kings,  when  Egypt  with  Assyria  strove 

In  wealth  and  luxury.     Th'  ascending  pile 

Stood  fix'd  her  stately  height ;  and  straight  the  doors, 

Op'ning  their  brazen  folds,  discover  wide 

Within  her  ample  spaces,  o'er  the  smooth  725 

And  level  pavement.     From  the  arched  roof, 

Pendant  by  subtle  magic,  many  a  row 

Of  starry  lamps  and  blazing  cressets,  fed 

With  naphtha  and  asphaltus,  yielded  light 

As  from  a  sky.     The  hasty  multitude  730 

708.  Organ :  A  very  complete  simile  is  here  used.    Milton,  being  fond  of 
music,  often  draws  fine  illustrations  from  it. 
710.  Jlnon:  At  once. 

715.  Architrave :  The  part  of  a  pillar  above  the  capital.  Above  this,  is  the 
frieze,  which  is  surmounted  by  the  cornict. 

718.  JHcairo:  Cairo,  a  famous  city  in  Egypt,  built  from  the  splendid  ruins 
of  Memphis,  which  was  partially  destroyed  by  Arabian  invaders,  in  the 
seventh  century.  The  god  Serapis,  is  by  some  supposed  to  be  the  same  as 
Osiris,  or  Apis.  The  Belus  of  Assyria  is  thought  to  be  the  same  as  the 
great  Bali  of  Hindoo  mythology,  and  Baal  mentioned  in  the  Scriptures. 

723.  Her  ttately  height :  At  her  stately  height. 

725.   Within :  Is  an  adverb  and  not  a  preposition.     So  Virg.  JEn.  ii.  483. 
Apparet  domu«  intut,  et  atria  long*  patescunt 

N. 

738.  Crrttett:  Torch**. 


BOOK    I. 


53 


Admiring  enter'd ;  and  the  work  some  praise, 

And  some  the  architect :  his  hand  was  known 

In  heaven  by  many  a  tower'd  structure  high, 

Where  sceptred  angels  held  their  residence, 

And  sat  as  princes  ;  whom  the  supreme  King  735 

Exalted  to  such  power,  and  gave  to  rule, 

Each  in  his  hierarchy,  the  orders  bright. 

Nor  was  his  name  unheard  or  unadored 

In  ancient  Greece ;  and  in  Ausonian  land 

Men  call'd  him  Mulciber  ;  and  how  he  fell  740 

From  Heaven,  they  fabled,  thrown  by  angry  Jove 

Sheer  o'er  the  crystal  battlements  :  from  morn 

To  noon  he  fell,  from  noon  to  dewy  eve, 

A  summer's  day  ;  and  with  the  setting  sun 

Dropt  from  the  zenith  like  a  falling  star,  745 

On  Lemnos,  th'  JEgean  isle  :  thus  they  relate, 

Erring  ;  for  he  with  this  rebellious  rout 

Fell  long  before  ;  nor  ought  avail'd  him  now 

T'  have  built  in  heav'n  high  tow'rs  ;  nor  did  he  'scape 

By  all  his  engines,  but  was  headlong  sent  750 

With  his  industrious  crew  to  build  in  hell. 

Meanwhile,  the  winged  heralds,  by  command 
Of  sovereign  power,  with  awful  ceremony 

740.  Mulciber :  Or  Vulcan,  to  which  god  was  ascribed  the  invention  of 
arts  connected  with  the  melting  and  working  of  metals  by  fire.    The  term 
Vulcan  is,  hence,  sometimes  used  as  synonymous  with  fire.    How  he  fell,  tfc 
See  Homer's  Iliad,  i.  590. 

"  Once  in  your  cause  I  felt  hi*  (Jove's)  matchless  might, 
Hurl'd  headlong  downward  from  the  ethereal  height ; 
Tost  all  the  day  in  rapid  circles  round  ; 
Nor  till  the  sun  descended,  touched  the  ground  : 
Breathless  I  fell,  in  giddy  motion  lost ; 
The  Sinthians  raised  me  on  the  Lemnian  coast." 

It  is  worth  observing  how  Milton  lengthens  out  the  time  of  Vulcan's  fall. 
He  not  only  says  with  Homer,  that  it  was  all  day  long,  but  we  are  led 
through  the  parts  of  the  day  from  morn  to  noon,  from  noon  to  evening,  and 
this  a  summer's  day. — N. 

742.  Sheer :  Quite,  or  at  once. 

750.  Engine* :  It  is  said  that  iu  the  old  English,  this  word  was  often  used 
for  devices,  wit,  contrivance 


>  1  PARADISE   LOST. 

And  trumpet's  sound,  throughout  the  host  proclaim 

A  solemn  council,  forthwith  to  be  held  755 

At  Pandemonium,  the  high  capital 

Of  Satan  and  his  peers':  their  summons  call'd 

From  every  band  and  squared  regiment 

By  place  or  choice  the  worthiest :  they  anon, 

With  hundreds  and  with  thousands,  trooping  came  760 

Attended  :  all  access  was  throng'd  :  the  gates 

And  porches  wide,  but  chief  the  spacious  hall 

(Though  like  a  cover M  field,  where  champions  bold 

Wont  ride  in  ann'd,  and  at  the  soldan's  chair 

Defied  the  best  of  Panim  chivalry  765 

To  mortal  combat,  or  career  with  lance), 

Thick  swarm 'd,  both  on  the  ground  and  in  the  air, 

Brush  M  with  the  hiss  of  rustling  wings.     As  bees 

In  spring  time,  when  the  sun  with  Taurus  rides, 

Pour  forth  their  populous  youth  about  the  hive  770 

In  clusters  ;  they  among  fresh  dews  and  flowers 

Fly  to  and  fro,  or  on  the  smoothed  plank, 

The  suburb  of  their  straw-built  citadel, 

New  rubb'd  with  balm,  expatiate  and  confer 

Their  state  affairs ;  so  thick  the  afery  crowd  775 

Swarm'd  and  were  straiten'd ;  till,  the  signal  given, 

Behold  a  wonder  !  They  but  now  who  seemM 

In  bigness  to  surpass  earth's  giant  sons, 

Now  less  than  smallest  dwarfs,  in  narrow  room 

763.  Covered:  Enclosed. 

764.  Wont  ride  in :  Were  accustomed  to  ride  in.     Soldan't :  Sultan's. 

765.  Panim :  Pagan,  infidel. 

768.  Jit  beet,  $c. :  Iliad,  ii.  87. 

'•  A*  from  iome  rocky  cleft  the  shepherd  leei 
Cluttering  in  heap*  on  heaps  the  driving  beet, 
Boiling  and  blackening,  swarms  succeeding  swarm* 
With  deeper  murmurs  and  more  hoarse  alarms  ; 
Dnikjr  they  spread,  a  close  embodi'd  crowd, 
And  o'er  the  vale  descends  the  living  cloud. 
So."  tc. 

769.  Taunt* :  One  of  the  signs  of  the  Zodiac,  Book  X.  6«3. 
777.  Jt  wonder :  Consult  the  note  on  line  423. 


BOOK    I.  55 

Throng  numberless,  like  that  pygmean  race  780 

Beyond  the  Indian  mount ;  or  fairy  elves, 

Whose  midnight  revels,  by  a  forest-side 

Or  fountain,  some  belated  peasant  sees, 

Or  dreams  he  sees,  while  over  head  the  moon 

Sits  arbitress,  and  nearer  to  the  earth  785 

Wheels  her  pale  course  ;  they,  on  their  mirth  and  dance 

Intent,  with  jocund  music  charm  his  ear  ; 

At  once  with  joy  and  fear  his  heart  rebounds. 

Thus  incorporeal  spirits  to  smallest  forms 

Reduced  their  shapes  immense,  and  were  at  large,  790 

Though  without  number  still,  amidst  the  hall 

Of  that  infernal  court.     But  far  within, 

And  in  then*  own  dimensions  like  themselves, 

The  great  Seraphic  Lords  and  Cherubim, 

In  close  recess  and  secret  conclave  sat,  795 

A  thousand  Demi-gods  on  golden  seats, 

Frequent  and  full.     After  short  silence  then, 

And  summons  read,  the  great  consult  began. 

780.  Pygmean,  $c. :  A  fabulous  nation  of  dwarfs  that  contended  annually 
with  cranes.  They  advanced  against  these  birds  mounted  on  the  backs  of 
rams  and  goats,  and  armed  with  bows  and  arrows. — Iliad,  iii.  3. 

785.  Nearer  to  the  earth,  fyc. :  Referring  to  the  superstitious  notion  that 
witches  and  fairies  exert  great  power  over  the  moon. 

789.  Spirits,  tfc. :  For  some  further  account  of  the  nature  and  properties  of 
spirits  consult  Book  VI.  344-353. 

795.  Secret  conclave :  An  evident  allusion  to  the  conclaves  of  the  cardinals 
on  the  death  of  a  Pope. — E.  B. 

797.  Frequent :  Crowded,  as  in  the  Latin  phrase,  frequent  senatut 

798.  Consult:  Consultation. 

Milton,  in  imitation  of  Homer  and  Virgil,  opens  his  Paradise  Lost  with 
an  irJernal  council,  plotting  the  fall  of  man,  which  is  the  action  he  proposed 
to  celebrate  ;  and  as  for  those  great  actions,  the  battle  of  the  angels  and  the 
creation  of  the  world,  which  preceded,  in  point  of  time,  and  which  would 
have  entirely  destroyed  the  unity  of  the  principal  action,  had  he  related 
them  in  the  same  order  in  which  they  happened,  he  cast  them  into  the  fifth, 
sixth,  and  seventh  books,  by  way  of  episode  to  this  noble  poem.  It  may  be 
remarked  of  all  the  episodes  introduced  by  Milton,  that  they  arise  naturally 
from  the  subject.  In  relating  the  fall  of  man,  he  has  (by  way  of  episode) 


56  PARADISE    LOST. 

related  the  fall  of  those  angels  who  were  his  professed  enemies ;  and  the  two 
narratives  are  so  conducted  as  not  to  destroy  unity  of  action,  having  a  close 
affinity  for  each  other.  _ 

In  respect  to  the  rule  of  epic  poetry,  which  requires  the  action  to  be  en- 
tire, or  complete,  in  all  its  parts,  having  a  beginning,  a  middle,  and  an  end 
the  action  in  the  Paradise  Lost,  was  contrived  in  Hell,  executed  upon  Earth, 
and  punished  by  Heaven.  The  parts  are  distinct,  yet  grow  out  of  one  ano- 
ther in  the  most  natural  method. — A. 


THE  CHARACTERS  IN  PARADISE  LOST. 

Addison,  in  his  Spectator,  has  some  learned  and  interesting  remarks  upon 
this  topic,  of  which  the  substance  is  now  to  be  presented.  Homer  has  ex- 
celled all  the  heroic  poets  in  the  multitude  and  variety  of  his  characters. 
Every  god  that  is  admitted  into  the  Iliad,  acts  a  part  which  would  have  been 
suitable  to  no  other  deity.  His  princes  are  as  much  distinguished  by  their 
manners  as  by  their  dominions ;  and  even  those  among  them,  whose  charac- 
ters seem  wholly  made  up  of  courage,  differ  from  one  another  as  to  the  par- 
ticular kinds  of  courage  in  which  they  excel. 

Homer  excels,  moreover,  in  the  novelty  of  his  characters.  Some  of  them, 
also,  possess  a  dignity  which  adapts  them,  in  a  peculiar  manner,  to  the  nature 
of  an  heroic  poem. 

If  we  look  into  the  characters  of  Milton,  we  shall  find  that  he  has  intro- 
duced all  the  variety  his  narrative  was  capable  of  receiving.  The  whole 
species  of  mankind  was  in  two  persons,  at  the  time  to  which  the  subject  of 
his  poem  is  confined.  We  have,  however,  four  distinct  characters  in  these 
two  persons.  We  see  man  and  woman  in  the  highest  innocence  and  per- 
fection, and  in  the  most  abject  state  of  guilt  and  infirmity.  The  last  two 
characters  are  now,  indeed,  very  common  and  obvious ;  but  the  first  two  are 
not  only  more  magnificent,  but  more  new  than  any  characters  either  in  Vir- 
gil or  Homer,  or,  indeed,  in  the  whole  circle  of  nature. 

To  supply  the  lack  of  characters,  Milton  has  brought  into  his  poem  two 
actors  of  a  shadowy  and  fictitious  nature,  in  the  persons  of  Sin  and  Death, 
by  which  means  he  has  wrought  into  the  body  of  his  fable  a  very  beautiful 
and  well-invented  allegory. —  (See  Note.  Book  II.  649.) 

Another  principal  actor  in  this  poem,  is  the  great  Adversary  of  mankind. 
The  part  of  Ulysses,  in  Homer's  Odyssey,  is  very  much  admired  by  Aris- 
totle, as  perplexing  that  fable  with  very  agreeable  plots  and  intricacies,  not 
only  by  the  many  adventures  in  his  voyage,  and  the  subtlety  of  his  be- 
haviour, but  by  the  various  concealments  and  discoveries  of  his  person  in 
several  parts  of  that  poem.  But  the  crafty  being,  mentioned  above,  makes 
a  much  longer  voyage  than  Ulysses,  puts  in  practice  many  more  wiles  and 
stratagems,  and  hides  himself  under  a  greater  variety  of  shapes  and  appear- 
ances, all  of  which  are  severally  detected,  to  the  great  delight  and  surprise 
of  the  reader. 

It  may,  likewise,  be  observed,  with  how  much  art  the  poet  has  Tirirf 


BOOK    I  57 

Mveral  characters  of  the  persons  that  speak  in  his  infernal  assembly.  On  the 
contrary,  he  has  represented  the  whole  Godhead  exerting  itself  towaids  man, 
in  its  full  benevolence,  under  the  threefold  distinction  of  a  Creator,  Redeemer, 
and  Comforter. 

The  angels  are  as  much  diversified  in  Milton,  and  distinguished  by  their 
proper  parts,  as  the  gods  are  in  Homer  or  Virgil.  The  reader  will  find 
nothing  ascribed  to  Uriel,  Gabriel.  Michael,  or  Raphael,  which  is  not  in  a 
particular  manner  suitable  to  their  respective  characters. 

The  heroes  of  the  Iliad  and  ^Eneid,  were  nearly  related  to  the  people  for 
whom  Virgil  and  Homer  wrote:  their  adventures  would  be  read,  conse- 
quently, with  the  deeper  interest  by  their  respective  countrymen.  But 
Milton's  poem  has  an  advantage,  in  this  respect,  above  both  the  others, 
since  it  is  impossible  for  any  of  its  readers,  whatever  nation  or  country  he 
may  belong  to,  not  to  be  related  to  the  persons  who  are  the  principal  actors 
in  it ;  but,  what  is  still  infinitely  more  to  its  advantage,  the  principal  actors 
in  this  poem,  are  not  only  our  progenitors,  but  our  representatives.  We  havo 
an  actual  interest  in  everything  they  do,  and  no  less  than  our  utmost  happi- 
ness is  concerned,  and  lies  at  stake  in  all  their  behaviour. 


OBJECTION  TO  MYTHOLOGICAL  ALLUSIONS  CONSIDERED. 
The  charge  is  brought  against  Milton  of  blending  the  Pagan  and  Chris- 
tian forms.     The  great  realities  of  angels  and  archangels,  are  continually 
combined  into  the  same  groups  with  the  fabulous  impersonations  of  the 
Greek  Mythology. 

In  other  poets,  this  combination  might  be  objected  to,  but  not  in  Milton. 
for  the  following  reason :  Milton  has  himself  laid  an  early  foundation  for  his 
introduction  of  the  pagan  pantheism  into  Christian  groups ;  the  false  gods  of 
the  heathen  were,  according  to  Milton,  the  fallen  angels.  They  are  not 
false,  therefore,  in  the  sense  of  being  unreal,  baseless,  and  having  a  merely 
fantastical  existence,  like  the  European  fairies,  but  as  having  drawn  aside 
mankind  from  a  pure  worship.  As  ruined  angels,  under  other  names,  they 
are  no  less  real  than  the  faithful  and  loyal  angels  of  the  Christian  Heaven. 
And  in  that  one  difference  of  the  Miltonic  creed,  which  the  poet  has  brought 
pointedly  and  elaborately  under  his  readers'  notice  by  his  matchless  cata- 
logue of  the  rebellious  angels,  and  of  their  pagan  transformations,  in  the  very 
first  book  of  the  Paradise  Lost,  is  laid  beforehand  the  amplest  foundation  for 
his  subsequent  practice ;  and,  at  the  same  time,  therefore,  the  amplest  an- 
swer to  the  charge  preferred  against  him  by  Dr.  Johnson,  and  by  so  many 
other  critics,  who  had  not  sufficiently  penetrated  the  latent  theory  on  which 
he  acted. — BLACKWOOD'S  MAO. 


THE  CHARACTER  OF   MILTON'S  SATAN. 

"  Satan  is  the  most  heroic  subject  that  ever  was  chosen  for  a  poem :  and 
the  execution  is  as  perfect  as  the  design  is  lofty.     He  was  the  first  of  created 


58  PARADISE    LOST. 

beings,  who,  for  endeavouring  to  be  equal  with  the  Highest,  and  to  divide  the 
empire  of  Heaven  with  the  Almighty,  was  hurled  down  to  Hell.  His  aim 
was  no  less  than  the  throne  of  the  universe ;  his  means,  myriads  of  angelic 
armies  bright,  who  dun>t  defy  the  Omnipotent  in  arms.  His  strength  of 
mind  was  matchless,  as  his  strength  of  body :  the  vastness  of  his  designs 
did  not  surpass  the  firm,  inflexible  determination  with  which  he  submitted 
to  his  irreversible  doom,  and  final  loss  of  all  good.  His  power  of  action  and 
of  suffering  was  equal.  He  was  the  greatest  power  that  was  ever  over- 
thrown, with  the  strongest  will  left  to  resist  or  to  endure.  He  wait  baffled, 
not  confounded.  The  fierceness  of  tormenting  flames  is  qualified  and  made 
innoxious  by  the  greater  fierceness  of  his  pride :  the  loss  of  infinite  happi- 
ness to  himself,  is  compensated  in  thought  by  the  power  of  inflicting  infinite 
misery  on  others.  Yet,  Satan  is  not  the  principle  of  malignity,  or  of  the  ab- 
stract love  of  evil,  but  of  the  abstract  love  of  power,  of  pride,  of  self-will 
personified,  to  which  last  principle  all  other  good  and  evil,  and  even  his  own, 
are  subordinate.  He  expresses  the  sum  and  substance. of  ambition  in  one 
line,  u  Fallen  cherub,  to  be  weak  is  miserable,  doing  or  suffering."  He 
founds  a  new  empire  in  Hell,  and  from  it  conquers  this  new  world,  whithei 
he  bends  his  undaunted  flight,  forcing  his  way  through  nether  and  surround- 
ing fires.  The  Achilles  of  Homer  is  not  more  distinct ;  the  Titans  were  not 
more  vast ;  Prometheus,  chained  to  his  rock,  was  not  a  more  terrific  example 
of  suffering  and  of  crime.  Wherever  the  figure  of  Satan  is  introduced,  whether 
he  walks  or  flies,  "  rising  aloft  incumbent  on  the  dusky  air,"  it  is  illustrated 
with  the  most  striking  and  appropriate  images:  so  that  we  see  it  always 
before  us,  gigantic,  irregular,  portentous,  uneasy,  and  disturbed,  but  dazzling 
in  its  faded  splendor,  the  clouded  ruins  of  a  god.  The  deformity  of  Satan  if 
only  in  the  depravity  of  his  will ;  he  has  no  bodily  deformity,  to  excite  our 
loathing  or  disgust. 

'•  Not  only  the  figure  of  Satan,  but  his  speeches  in  council,  his  soliloquies, 
his  address  to  Eve,  his  share  in  the  war  in  heaven,  show  the  same  decided 
superiority  of  character." — HAZX.ITT. 

Another  sketch  of  Satan  may  be  found  at  the  close  of  Book  III.,  from  the 
dashing  pen  of  Gilfillan. 

Hazlitt,  in  the  above  sketch  of  Milton's  Satan,  had  no  authority  for  saying 
that  he  was  not  a  personification  of  malice,  but,  simply,  of  pride  and  self- 
will:  this  will  appear  on  referring  to  Book  I.  215-17;  Book  V.  666;  Book 
VI  151,  270 ;  Book  IX.  126,  134. 


BOOK  II. 


THE   ARGUMENT. 

THE  consultation  begun,  Satan  debates  whether  another  battle  be  to  be 
hazarded  for  the  recovery  of  Heaven ;  some  advise  it,  others  dissuade  ;  a  third 
proposal  is  preferred,  mentioned  before  by  Satan,  to  search  the  truth  of  that 
prophecy  or  tradition  in  Heaven  concerning  another  world,  and  another  kind 
of  creature,  equal  or  not  much  inferior  to  themselves,  about  this  time  to  be 
created :  their  doubt  who  shall  be  sent  on  this  difficult  search :  Satan,  their 
chief,  undertakes  alone  the  voyage,  is  honoured  and  applauded.  The  council 
thus  ended,  the  rest  betake  them  several  ways,  and  to  several  employments, 
as  their  inclinations  lead  them,  to  entertain  the  time  till  Satan  return.  He 
passes  on  his  journey  to  Hell-gates,  finds  them  shut,  and  who  sat  there  to 
guard  them,  by  whom  at  length  they  are  opened,  and  discover  to  him  the 
great  gulf  between  Hell  and  Heaven  ;  with  what  difficulty  he  passes 
through,  directed  by  Chaos,  the  power  of  that  place,  to  the  sight  of  this  uew 
world  which  he  sought. 


INTRODUCTORY   REMARKS. 

In  tracing  the  progress  of  this  poem  by  deliberate  and  minute  steps,  oui 
wonder  and  admiration  increase.  The  inexhaustible  invention-continues  to 
grow  uj»on  us ;  each  page,  each  line,  is  pregnant  with  something  new,  pic- 
turesque, and  great ;  the  coiulensity  of  the  n  alter  is  without  any  parallel; 
the  imagination  often  contained  in  a  single  passage,  is  more  than  equal  to  all 
that  secondary  poets  have  produced.  The  foble  of  the  voyage  through  Chaos 
is  alone  a  sublime  poem.  Milton's  descriptions  of  materiality  have  always 
touches  of  the  spiritual,  the  lofty  and  the  empyreal. 

Milton  has  too  much  condensation  to  be  fluent :  a  line  or  two  often  con- 
tains a  world  of  images  and  ideas.  He  expatiates  over  all  time,  all  space,  all 
possibilities ;  he  unites  Earth  with  Heaven,  with  Hell,  with  all  intermediate 
existences,  animate  and  inanimate;  and  his  illustrations  are  drawn  from  all 
learning,  historical,  natural,  and  speculative.  In  him,  almost  always,  "  more 
is  meant  than  meets  the  eye."  An  image,  an  epithet,  conveys  a  rich  picture 

What  is  the  subject  of  observation,  may  be  told  without  genius;  but  the 
wonder  and  the  greatness  lie  in  invention,  if  the  invention  be  noble,  and  ac- 
cording to  the  principles  of  possibility.  Who  could  have  conceived,  or.  if 
conceived,  who  could  have  described  the  voyage  of  Satan  through  Chaos,  but 
Milton?  Who  could  have  invented  so  many  distinct  ami  grand  obstacles  in 
his  way,  and  all  picturesqu  •.  all  poetical,  and  all  the  topics  of  intellectual 
meditati  n  and  reflection,  or  of  spiritual  sentiment. 

All  the  faculties  of  the  mind  are  exercised,  stretched  and  elevated  at  once 
by  every  page  of  Paradise  Lost.  That  Milton  could  bring  so  much  learning, 
as  well  as  so  much  imaginative  invention,  to  bear  on  every  part  of  his  infi- 
nitely-extended, yet  thick-compacted  story,  is  truly  miraculous.  Were  the 
learning  superficial  and  loosely  applied,  the  wonder  would  not  be  great,  or 
not  nearly  >o  great;  but  it  is  always  profound,  solid, conscientious ;  and  in  iU 
combinations  original. — £.  B. 


BOOK  II. 


HIGH  on  a  throne  of  royal  state,  which  far 
Outshone  the  wealth  of  Ormus  and  of  Ind, 
Or  where  the  gorgeous  East  with  richest  hand 
Sbow'rs  on  her  kings  barbaric  pearl  and  gold, 
Satan  exalted  sat,  by  merit  raised  5 

To  that  bad  eminence ;  and  from  despair 
Thus  high  uplifted  beyond  hope,  aspires 
Beyond  thus  high,  insatiate  to  pursue 
Vain  war  with  Heaven  :  and,  by  success  untaught. 
His  proud  imaginations  thus  display'd  : 
Pow'rs  and  Dominions,  Deities  of  Heaven, 

1.  Throne,  $c. :  "The  all-enduring,  all-defying  pride  of  Satan,  assuming  so 
majestically  Hell's  burning  throne,  and  coveting  the  diadem  which  scorches 
his  thunder-blasted  brow,  is  a  creation  requiring  in  its  author  almost  <he 
spiritual  (mental)  energy  with  which  he  invests  the  fallen  seraph." — CHAN- 
NING. 

2.  Orrma  :  An  island  in  the  Persian  Gulf.     Ind :  India.     The  wealth  con- 
sisted chiefly  in  diamonds  and  pearls  and  gold,  called  barbaric,  after  the  man- 
ner of  Greeks  and  Romans,  who  accounted  all  nations  but  their  own  barbar- 
ous. 

4.  Showert  on,  tfc. :  It  was  an  Eastern  custom,  as  we  learn  from  a  Per- 
sian life  of  Timur-bec,  or  Tamerlane,  at  the  coronation  of  their  kings,  to 
powder  them  with  gold-dust  or  seed-pearl. — WARBURTON.  See  Virg.  JEn. 
ii  504. 

10.  All  the  speeches  and  debates  in  Pandemonium  are  well  worthy  of  the 
place  and  the  occasion,  with  gods  for  speakers,  and  angels  and  archangels 
for  hearers.  There  is  a  decided  manly  tone  in  the  arguments  and  senti- 
ments, an  eloquent  dogmatism,  as  if  each  person  spoke  from  thorough  con- 
viction. The  rout  in  heaven  is  like  the  fall  of  some  mighty  structure,  nod- 
ding to  its  base, ''  with  hideous  ruin  and  combustion  down." — HAZLITT. 


62  PARADISE    LOST. 

For  since  no  deep  within  her  gulf  can  hold 

Immortal  vigour,  though  oppressed  and  t'uH'n,  • 

I  give  not  Heav'n  for  lost.     From  this  descent 

Celestial  virtues  rising,  will  appear  15 

More  glorions  and  more  dread  than  from  no  fall, 

And  trust  themselves  to  fear  no  second  fate. 

Me,  though  just  right,  and  the  fix'd  laws  of  Heav'n, 

Did  first  create  your  leader,  next  free  choice, 

With  what  besides,  in  council  or  in  fight,  20 

Hath  been  achieved  of  merit ;  yet  this  loss, 

Thus  far  at  least  recovered,  hath  much  more 

Establish'd  in  a  safe  unenvied  throne, 

Yielded  with  full  consent.     The  happier  state 

In  Heaven,  which  follows  dignity,  might  draw  25 

Envy  from  each  inferior ;  but  who  here 

Will  envy  whom  the  highest  place  exposes 

Foremost  to  stand  against  the  Thund'rcr's  aim 

Your  bulwark,  and  condemns  to  greatest  share 

Of  endless  pain  ?  Where  there  is  then  no  good  30 

For  which  to  strive,  no  strife  can  grow  up  there 

From  faction ;  for  none  sure  will  claim  in  Hell 

Precedence ;  none,  whose  portion  is  so  small 

Of  present  pain,  that  with  ambitious  mind 

Will  covet  more.     With  this  advantage  then  3i» 

To  union,  and  firm  faith,  and  firm  accord, 

More  than  can  be  in  Heav'n,  we  now  return 

To  claim  our  just  inheritance  of  old, 

Surer  to  prosper  than  prosperity 

Could  have  assured  us  ;  and  by  what  best  way,  40 

15.  Virtue*:  Powers,  or  spirits.  Thus,  in  Book  V.,  the  angels  are  ad- 
dressed under  the  following  names :  thrones,  dominations,  princedoms, 
virtue*,  powers.  So  in  this  Book,  1.  315,  316. 

17.  Fate:  Destruction. 

18.  Me:  The  position  of  this  word  at  the  commencement  of  the  sentence, 
indicates,  in  a  vivid  manner,  the  arrogance  and  pride  of  the  speaker. 

That  superior  greatness  and  mock-majesty  which  is  ascribed  to  the  prince 
of  fallen  angels,  is  admirably  preserved  in  the  beginning  of  this  book.  His 
opening  and  closing  the  debate,  his  taking  on  himself  that  great  enterprise. 


BOOK    II.  63 

Whether  of  open  war  or  covert  guile, 

We  now  debate  :  who  can  advise,  may  speak. 

He  ceased :  and  next,  him  Moloch,  scepter'd  king, 
Stood  up,  the  strongest  and  the  fiercest  Sp'rit 
That  fought  in  Heav'n,  now  fiercer  by  despair.  45 

His  trust  was  with  th'  Eternal  to  be  deem'd 
Equal  in  strength  ;  and  rather  than  be  less, 
Caued  not  to  be  at  all.     With  that  care  lost 
Went  all  his  fear  :  of  God,  or  Hell,  or  worse, 
He  reck'd  not ;  and  these  words  thereafter  spake  :  50 

My  sentence  is  for  open  war :  of  wiles 
More  unexpert  I  boast  not :  them  let  those 
Contrive  who  need,  or  when  they  need,  not  now. 
For  while  they  sit  contriving,  shall  the  rest, 
Millions  that  stand  in  arms,  and  longing  wait  55 

The  signal  to  ascend,  sit  ling'ring  here 
Heav'n's  fugitives,  and  for  their  dwelling-place 
Accept  this  dark  opprobrious  den  of  shame, 
The  prison  of  his  tyranny  who  reigns 

By  our  delay  ?  No,  let  us  rather  choose,  60 

Arm'd  with  Hell-flames  and  fury,  all  at  once 
O'er  Heav'n's  high  tow'rs  to  force  resistless  way, 
Turning  our  tortures,  into  horrid  arms 
Against  the  torturer ;  when  to  meet  the  noise 
Of  his  almighty  engine  he  shall  hear,  65 

Infernal  thunder,  and  for  lightning  see 

at  the  thought  of  which  the  whole  infernal  assembly  trembled ;  his  encoun- 
tering the  hideous  phantom,  who  guarded  the  gates  of  hell,  and  appeared  to 
him  in  all  his  terrors,  are  instances  of  that  daring  mind  which  could  not 
brook  submission  even  to  Omnipotence. — A. 

43.  Moloch :  The  part  of  Moloch  is,  in  all  its  circumstances,  full  of  that 
fire  and  fury  which  distinguish  this  spirit  from  the  rest  of  the  fallen  angels. 
He  is  described  in  the  First  Book  (  1.  392)  as  besmeared  with  the  blood  of 
human  sacrifices,  and  delighted  with  the  tears  of  parents,  and  the  cries  of 
children.  In  this  Second  Book,  he  is  marked  out  as  the  fiercest  spirit  that 
fought  in  heaven ;  and,  if  we  consider  the  figure  which  he  makes  in  the 
Sixth  Book,  where  the  battle  of  the  angels  is  described,  we  find  it  every 
way  answerable  to  the  same  furious,  enraged  character. 

All  his  sentiments  are  rash, audacious, and  desperate,  particularly  from  the 


64  PARADISE    LOST 

Black  fire  and  horror  shot  with  equal  rage 

Among  his  Angels,  and  his  throne  itself 

MixM  with  Tartarean  sulphur,  and  strange  fire, 

His  own  invented  torments.     But  perhaps  "0 

The  way  seems  difficult  and  steep,  to  scale 

With  upright  wing  against  a  higher  foe. 

Let  such  bethink  them,  if  the  sleepy  drench 

Of  that  forgetful  lake  benumb  not  still, 

That  in  our  proper  motion  we  ascend  75 

Up  to  our  native  seat ;  descent  and  fall 

To  us  is  adverse.     Who  but  felt  of  late, 

When  the  fierce  foe  hung  on  our  broken  rear 

Insulting,  and  pursued  us  through  the  deep, 

With  what  compulsion  and  laborious  flight  80 

We  sunk  thus  low  ?     Th'  ascent  is  easy  then ; 

Th'  event  is  fear'd.     Should  we  again  provoke 

Our  stronger,  some  worse  way  his  wrath  may  find 

To  our  destruction,  if  there  be  in  Hell 

Fear  to  be  worse  destroyed.     What  can  be  worse  85 

Than  to  dwell  here,  driv'n  out  from  bliss,  condemned 

In  this  abhorred  deep  to  utter  woe, 

Where  pain  of  unextinguishable  fire 

Must  exercise  us  without  hope  of  end, 

The  vassals  of  his  anger,  when  the  scourge  90 

Inexorably,  and  the  tort'ring  hour 

sixtieth  to  seventieth  line.  His  preferring  annihilation  to  shame  or  misery, 
is  also  highly  suitable  to  his  character :  so  the  comfort  he  draws  from  their 
disturbing  the  peace  of  heaven — that  if  it  be  not  victory  it  is  revenge — is  a 
sentiment  truly  diabolical,  and  becoming  the  bitterness  of  this  implacable 
fiend. — A. 

69.  Mix'd:  Filled.    Virg.  &n.  ii.  487. 

74.  Forgttfvl :  Causing  forgetfulness.  An  allusion  is  here  made  to  Lethe, 
the  River  of  Oblivion,  one  of  the  fabled  streams  of  the  infernal  regions. 
Its  waters  possessed  the  quality  of  causing  those  who  drank  them  to  forget 
the  whole  of  their  former  existence.  This  river  is  finely  described  by  Mil- 
ton in  this  Second  Book,  (1-  583-586,  603-614.) 

83.  Our  stronger :  Our  superior  in  strength. 

89.  Exercue  •  Torment.     Virg.  Georg.  iv.  453. 


BOOK    II. 


65 


Calls  us  to  penance  ?  more  destroy'd  than  thus, 

We  should  be  quite  abolish'd,  and  expire. 

What  fear  we  then  ?  what  doubt  we  to  incense 

His  utmost  ire  ?  which  to  the  height  enraged  95 

Will  either  quite  consume  us,  and  reduce 

To  nothing  this  essential,  happier  far 

Than  mis'rable  to  have  eternal  being. 

Or  if  our  substance  be  indeed  divine, 

And  cannot  cease  to  be,  we  are  at  worst  100 

On  this  side  nothing  ;  and  by  proof  we  feel 

Our  pow'r  sufficient  to  disturb  his  Heav'n, 

And  with  perpetual  inroads  to  alarm, 

Though  inaccessible,  his  fatal  throne  : 

Which,  if  not  victory,  is  yet  revenge.  105 

He  ended  frowning,  and  his  look  denounced 
Dcsp'rate  revenge,  and  battle  dangerous 
To  less  than  Gods.     On  th'  other  side  up  rose 
Belial,  in  act  more  graceful  and  humane  : 
A  fairer  person  lost  not  Heav'n ;  he  seem'd  110 

For  dignity  composed  and  high  exploit : 
But  all  was  false  and  hollow,  though  his  tongue 

92.  By  calling  to  penance,  Milton  seems  to  intimate,  that  the  sufferings  of 
the  condemned  spirits  are  not  always  equally  severe. — S. 

97.  Essential :  The  adjective  for  the  substantive,  essence,  or  existence. 

97-8.  The  sense  is  this:  which  (annihilation)  is  far  happier  than,  in  a 
condition  of  misery,  to  have  eternal  being.  See  Mat.  xxvi.  24.  Mark  xiv.  21. 

100.  Jit  worst :  In  the  worst  possible  condition. 

104.  Fatal:  Sustained  by  fate, (I.  133.) 

108.  Gods,  in  the  proper  sense.     See  IX.  937,  where  gods  are  distin- 
guished from  angels,  who  are  called  demi-gods. 

109.  Belial,  is  described  in  the  First  Book  as  the  idol  of  the  lewd  and 
luxurious.     He  is,  in  this  Second  Book,  pursuant  to  that  description,  charac- 
terized as  timorous  and  slothful ;  and,  if  we  look  into  the  Sixth  Book,  we 
find  him  celebrated  in  the  battle  of  the  angels  for  nothing  but  that  scoffing 
tpeech  which  he  makes  to  Satan,  on  their  supposed  advantage  over  the 
enemy.     As  his  appearance  is  uniform,  arid  of  a  piece  in  these  three  several 
views,  we  find  his  sentiments  in  the  infernal  assembly  every  way  conform- 
able to  his  character.     Such  are  his  apprehensions  of  a  second  battle,  his 
horror ot  annihilation,  his  preferring  to  be  miserable  rather  than  "not  to  be." 

5 


Ob  PARADISE    LOST. 

Dropt  manna,  and  could  make  the  worse  appear 

The  better  reason,  to  perplex  and  dash 

Maturest  counsels  :  for  his  thoughts  were  low  ;  115 

To  vice  industrious,  but  to  nobler  deeds 

Tim'rous  and  slothful :  yet  he  pleased  the  ear, 

And  with  persuasive  accent  thus  began  : 

I  should  be  much  for  open  war,  0  Peers  ! 
As  not  behind  in  hate,  if  what  was  urged  120 

Main  reason  to  persuade  immediate  war, 
Did  not  dissuade  me  most,  and  seem  to  cast 
Ominous  conjecture  on  the  whole  success : 
When  he  who  most  excels  in  fact  of  arms, 
In  what  he  counsels  and  in  what  excels  125 

Mistrustful,  grounds  his  courage  on  despair, 
And  utter  dissolution,  as  the  scope 
Of  all  his  aim,  after  some  dire  revenge. 
First,  what  revenge  ?  The  tow'rs  of  Heav'n  are  fill'd 
With  armed  watch,  that  render  all  access  130 

Impregnable  ;  oft  on  the  bord'ring  deep 
Encamp  their  legions,  or  with  obscure  wing 
Scout  far  and  wide  into  the  realms  of  night, 
Scorning  surprise.     Or  could  we  break  our  way 
By  force,  and  at  our  heels  all  hell  should  rise  135 

With  blackest  insurrection,  to  confound 
Heav'n's  purest  light,  yet  our  Great  Enemy, 
All  incorruptible,  would  on  his  throne 
Sit  unpolluted,  and  th'  ethereal  mould 

Incapable  of  stain  would  soon  expel  1 40 

Her  mischief,  and  purge  off  the  baser  fire 

The  contrast  of  thought  in  this  speech,  and  that  which  precedes  it,  gives  an 
agreeable  variety  to  the  debate. — A. 

113-14.  Could  make  the  worse  appear  the  better  rtaton :  An  exact  translation 
of  what  the  Greek  sophists  professed  to  accomplish. 

124.  Fact :  Deed  of  arms,  battle. 

139.  On  hit  throne  tit  unpolluted :  This  is  a  reply  to  that  part  of  Moloch's 
speech,  where  he  had  threatened  to  mix  the  throne  itself,  of  God,  with  in 
fomal  sulphur  and  strange  fire. — N.  Mould  :  Substance,  or  form. 


BOOK    II.  67 

Victorious.     Thus  repulsed,  our  final  hope 

Is  flat  despair.     We  must  exasperate 

Th'  Almighty  Victor  to  spend  all  his  rage, 

And  that  must  end  us ;  that  must  be  our  cure,  145 

To  be  no  more  ?  Sad  cure  ;  for  who  would  lose, 

Though  full  of  pain,  this  intellectual  being, 

Those  thoughts  that  wander  through  eternity, 

To  perish  rather,  swallow'd  up  and  lost 

In  the  wide  womb  of  uncreated  night,  1 50 

Devoid  of  sense  and  motion  ?     And  who  knows, 

Let  this  be  good,  whether  our  angry  Foe 

Can  give  it,  or  will  ever  ?     How  he  can 

Is  doubtful ;  that  he  never  will  is  sure. 

Will  he,  so  wise,  let  loose  at  once  his  ire  155 

Belike  through  impotence,  or  unaware, 

To  give  his  enemies  their  wish,  and  end 

Them  in  his  anger,  whom  his  anger  saves 

To  punish  endless  ?     Wherefore  cease  we  then  ? 

Say  they  who  counsel  war,  we  are  decreed,  160 

Reserved,  and  destined,  to  eternal  woe  : 

Whatever  doing,  what  can  we  suffer  more, 

What  can  we  suffer  worse  ?     Is  this  then  worst, 

Thus  sitting,  thus  consulting,  thus  in  arms  ? 

What  when  we  fled  amain,  pursued  and  struck  165 

With  Heav'n's  afflicting  thunder,  and  besought 

The  deep  to  shelter  us  ?     This  Hell  then  seem'd 

A  refuge  from  those  wounds  :  or  when  we  lay 

Chain'd  on  the  burning  lake  ?     That  sure  was  worse. 

What  if  the  breath  that  kindled  those  grim  fires,  170 

Awaked  should  blow  them  into  sev'nfold  rage, 

And  plunge  us  in  the  flames  ?     Or  from  above 

Should  intermitted  vengeance  arm  again 

152.  Let  thi*  be  good :  Grant  that  this  is  good. 
156.  Belike:  Perhaps.     Impotence:  Want  of  self-command. 
159.   Wherefore  cea»c,  tfc . :  Why  then  should  we  cease  to  exist?     What 
reason  is  there  to  expect  annihilation  ? 
170.  Is.  xxr.  33. 


68  PARADISE    LOST. 

His  red  right  hand  to  plague  us  •     What  if  all 
Her  stores  were  opcn'd,  and  this  firmament  175 

Of  Hell  should  spout  her  cataracts  of  fire, 
Impendent  horrors,  threatening  hideous  fall 
One  day  upon  our  heads ;  while  we  perhaps 
Designing  or  exhorting  glorious  war, 

Caught  in  a  fiery  tempest,  shall  be  hurl'd  180 

Each  on  his  rock,  transfix 'd,  the  sport  and  prey 
Of  wracking  whirlwinds,  or  for  ever  sunk 
Under  yon  boiling  ocean,  wrapt  in  chains  ; 
There  to  converse  with  everlasting  groans, 
Unrespited,  unpitied,  unreprieved,  185 

Ages  of  hopeless  end  ?     This  would  be  worse. 
War  therefore,  open  or  conceal'd,  alike 
My  voice  dissuades ;  for  what  can  force  or  guile 
With  him,  or  who  deceive  his  mind,  whose  eye 
.     Views  all  thing  at  one  view  ?     He  from  Heav'n's  height      190 
All  these  our  motions  vain,  sees  and  derides  : 
Not  more  almighty  to  resist  our  might 
Than  wise  to  frustrate  all  our  plots  and  wiles. 
Shall  we  then  live  thus  vile,  the  race  of  Heav'n 
Thus  trampled,  thus  expell'd,  to  suffer  here  195 

Chains  and  these  torments  ?     Better  these  than  worse, 
By  my  advice  :  since  fate  inevitable 
Subdues  us,  and  omnipotent  decree, 
The  Victor's  will.     To  suffer,  as  to  do, 

Our  strength  is  equal ;  nor  the  law  unjust  200 

That  so  ordains.     This  was  at  first  resolved, 
If  we  were  wise,  against  so  great  a  Foe 

180.  See  Note,  Book  I.  329. 

181.  Virg.  JEa.  vi.  75, u  rapidis  ludibria  renti*  " 

188.  Can:  Can  (accomplish). 

191.  Allusion  to  Ps.  ii.  4. 

199.  To  tuffcr,  at  to  do :  Soevola  boasted  that  he  was  a  Roman,  and  knew 
M  well  how  to  suffer  as  to  act.  "  Et  facere  et  pati  fortia  Romanum  est."— 
LIVT  ii.  12.— N. 

201.  21kt»  wa*  atfirtt  retained:  Our  minds  were  made  up  at  first  to  this. 


BOOK    II.  69 

Contending,  and  so  doubtful  what  might  fall. 

I  laugh,  when  those  who  at  the  epear  are  bold 

And  vent'rous,  if  that  fail  them,  shrink  and  fear  205 

What  yet  they  know  must  follow,  to  endure 

Exile  or  ignominy,  or  bonds,  or  pain, 

The  sentence  of  their  Conqu'ror.     This  is  now 

Our  doom  ;  which  if  we  can  sustain  and  bear, 

Our  Supreme  Foe  in  time  may  much  remit  210 

His  anger,  and  perhaps,  thus  far  removed, 

Not  mind  us  not  offending,  satisfy'd 

With  what  is  punish'd  ;  whence  these  raging  fires 

Will  slacken,  if  his  breath  stir  not  their  flames. 

Our  purer  essence  then  will  overcome  215 

Their  noxious  vapour,  or  inured  not  feel, 

Or  changed  at  length,  and  to  the  place  conform'd 

In  temper  and  in  nature,  will  receive 

Familiar  the  fierce  heat,  and  void  of  pain  ; 

This  horror  will  grow  mild,  this  darkness  light,  220 

Besides  what  hope  the  never-ending  flight 

Of  future  days  may  bring,  what  chance,  what  change 

Worth  waiting,  since  our  present  lot  appears 

For  happy  though  but  ill,  for  ill  not  worst, 

If  we  procure  not  to  ourselves  more  woe.  225 

Thus  Belial,  with  words  cloth 'd  in  reason's  garb, 
Counsel'd  ignoble  ease  and  peaceful  sloth, 
Not  peace :  and  after  him  thus  Mammon  spake  : 

218-19.  Receive  familiar :  Receive  as  a  matter  made  easy  (by  habit)  The 
tame  idea  is  uttered  by  Mammon,  1.  274-78  of  this  Book. 

223.   Waiting:  Waiting  for. 

223-25.  Since  our  present  lot  appears  for  (as)  a  happy  one,  though  it  is, 
indeed,  but  an  ill  one,  for,  though  ill,  it  is  not  the  worst,  &c. 

228.  Mammon :  His  character  is  so  fully  drawn  in  the  First  Book,  that 
the  poet  adds  nothing  to  it  in  the  Second.  We  were  before  told  that  he  was 
the  first  who  taught  mankind  to  ransack  the  earth  for  gold  and  silver ;  and, 
•  that  he  was  the  architect  of  Pandemonium,  or  the  infernal  palace  where 
the  evil  spirits  were  to  meet  in  council.  His  speech,  in  this  Book,  is  every 
way  suitable  to  so  depraved  a  character.  How  proper  is  that  reflection  of 
their  being  unable  to  taste  the  happiness  of  heaven,  were  they  actually 


70  PARADISE    LOST. 

Either  to  disenthrone  the  King  of  Heav*n 
We  war,  if  war  be  best,  or  to  regain  230 

Our  own  right  lost :  liim  to  unthrone  we  then 
May  hope,  when  everlasting  Fate  shall  yield 
To  fickle  Chance,  and  Chaos  judge  the  strife. 
The  former  vain  to  hope,  argues  as  vain 

The  latter ;  for  what  place  can  be  for  us  235 

Within  Heav'n's  bound,  unless  Hcav'n's  Lord  Supreme 
We  overpow'r  ?     Suppose  he  should  relent, 
And  publish  grace  to  all,  on  promise  made 
Of  new  subjection  ;  with  what  eyes  could  we 
Stand  in  bis  presence  humble,  and  receive  240 

Strict  laws  imposed,  to  celebrate  his  throne 
With  warbled  hymns,  and  to  his  Godhead  sing 
Forced  hallelujahs,  while  he  lordly  sits 
Our  envied  Sovereign,  and  his  altar  breathes 
Ambrosial  odours  and  ambrosial  flow're,  245 

Our  servile  offerings  ?     This  must  be  our  task 
In  Heav'n,  this  our  delight.     How  wearisome 
Eternity  so  spent  in  worship  paid 
To  whom  we  hate  !     Let  us  not  then  pursue 
By  force  impossible,  by  leave  obtain'd  250 

Unacceptable,  though  in  Heav'n,  our  stale 
Of  splendid  vassalage  ;  but  rather  seek 
Our  own  good  from  ourselves,  and  from  our  own 
Live  to  ourselves,  though  in  this  vast  recess, 
Free,  and  to  none  accountable,  preferring  255 

Hard  liberty  before  the  easy  yoke 

there,  in  the  mouth  of  one  who,  while  he  was  in  heaven,  is  said  to  have  had 
his  mind  dazzled  with  the  outward  pomps  and  glories  of  the  place,  and  to 
have  been  more  intent  on  the  riches  of  the  pavement  than  on  the  beatific 
vision.  The  sentiments  uttered  in  lines  262-273  are  admirably  charac- 
teristic of  the  same  being. — A. 

233.  The  ttrift :  Between  the  King  of  Heaven  and  us,  not  between  Fate 
and  Chance. — PEARCK. 

244.  Breathe*  :  Throws  out  the  smell  of,  &c.    See  IV.  265. 

250.  By  force,  Sft. :  What  is  impossible  to  attain  by  force,  what  is  unaccept- 
able if  obtained  by  permission. 


BOOK    II.  71 

Of  servile  pomp.     Our  greatness  will  appear 

Then  most  conspicuous,  when  great  things  of  small, 

Useful  of  hurtful,  prosp'rous  of  adverse, 

We  can  create,  and  in  what  place  soe'er,  260 

Thrive  under  evil,  and  work  ease  out  of  pain 

Through  labour  and  endurance.     This  deep  world 

Of  darkness  do  we  dread  ?     How  oft  amidst 

Thick  clouds  and  dark  doth  Heav'n's  all-ruling  Sire 

Choose  to  reside,  his  glory  unobscured,  265 

And  with  the  majesty  of  darkness  round 

Covers  his  throne  ;  from  whence  deep  thunders  roar, 

Must'ring  their  rage,  and  Heav'n  resembles  Hell  ? 

As  he  our  darkness,  cannot  we  his  light 

Imitate  when  we  please  ?     This  desert  soil  270 

Wants  not  her  hidden  lustre,  gems  and  gold ; 

Nor  want  we  skill  or  art,  from  whence  to  raise 

Magnificence :  and  what  can  Heav'n  shew  more  ? 

Our  torments  also  may  in  length  of  time 

Become  our  elements  ;  these  piercing  fires  275 

As  soft  as  now  severe,  our  temper  changed 

Into  their  temper  ;  which  must  needs  remove 

The  sensible  of  pain.     All  things  invite 

To  peaceful  counsels,  and  the  settled  state  * 

Of  order,  how  in  safety  best  we  may  280 

Compose  our  present  evils,  with  regard 

Of  what  we  are  and  where,  dismissing  quite 

All  thoughts  of  war.     Ye  have  what  I  advise. 

He  scarce  had  finish'd,  when  such  murmur  fill'd 
Th'  assembly,  as  when  hollow  rocks  retain  285 

The  sound  of  blust'ring  winds,  which  all  night  long 
Had  roused  the  sea,  now  with  hoarse  cadence  lull 
Seafaring  men  o'erwatch'd,  whose  bark  by  chance 
Or  pinnace  anchors  in  a  craggy  bay 

263-8.  The  imagery  of  this  passage  is  drawn  from  Ps.  xviii.  11,13;  xcvii.2. 

278.  The  teruMe  of  pain :  The  feeling,  the  sensation  of  pain. 

279.  These  speeches  are  wonderfully  fine  ;  but  the  question  is  changed  in 
the  course  of  the  debate. — N. 


72  PARADISE    LOST. 

After  the  tempest.     Such  applause  was  heard  290 

As  Mammon  ended,  and  his  sentence  pleased, 

Advising  peace  ;  for  such  another  field 

They  dreaded  worse  than  Hell :  so  much  the  fear 

Of  thunder  and  the  sword  of  Michael 

Wrought  still  within  them  ;  and  no  less  desire  295 

To  found  this  nether  empire,  which  might  rise 

By  policy  and  long  process  of  time, 

In  emulation  opposite  to  Heav'n  : 

Which  when  Beelzebub  perceived,  than  whom, 

Satan  except,  none  higher  sat,  with  grave  300 

Aspect  he  rose,  and  in  his  rising  seeui'd 

A  pillar  of  state :  deep  on  his  front  engraven 

Deliberation  sat  and  public  care  ; 

And  princely  counsel  in  his  face  yet  shone, 

Majestic  though  in  ruin  :  sage  he  stood,  305 

With  Atlantoan  shoulders  fit  to  bear 

294.  bfichael:  A  holy  angel,  who,  in  the  Book  of  Daniel,  chap.  x.  3-21, 
n  represented  as  having  charge  of  the  Jewish  nation ;  and,  in  the  book  of 
Jude,  verse  9.  as  contending  with  Satan  about  the  body  of  Moses.  Hit  name 
is  introduced  also  in  Rev.  xii.  7-9. 

296.  Nether:  Lower.  « 

299.  Beelzebub :  This  evil  spirit,  who  is  reckoned  the  second  in  dignity 
that  fell,  and  is,  in  the  First  Book,  the  second  that  awakes  out  of  the  trance, 
and  confers  with  Satan  upon  the  situation  of  their  affairs,  maintains  his  rank 
in  the  Book  now  before  us.  There  is  a  wonderful  majesty  exhibited  in  his 
rising  up  to  speak.  He  acts  as  a  kind  of  moderator  between  the  two  oppo- 
site parties,  and  proposes  a  third  undertaking,  which  the  whole  assembly 
approves.  The  motion  he  makes  to  detach  one  of  their  body  in  search  of  a 
new  world,  is  grounded  upon  a  project  devised  by  Satan,  and  cursorily  pro* 
posed  by  him,  in  the  First  Book,  G.10-C60. 

It  is  on  this  project  that  Beelzebub  grounds  his  proposal — 

"  What,  if  we  nod."  *c. 

Book  II.  344-353. 

It  may  be  observed  how  just  it  was,  not  to  omit  in  the  First  Book,  the 
project  upon  which  the  whole  poem  turns ;  as,  also,  that  the  prince  of  the 
fallen  angels  was  the  only  proper  person  to  give  it  birth,  and  that  the  next 
to  him  in  dignity  was  the  fitte-t  to  second  and  support  it. 

306.  ^tlanlrnn:  An  allusion  to  King  Atlas,  who.  according  to  ancien* 
mythology,  was  changed  into  a  mountain  on  the  northern  coast  of  Africa, 
whirh.  from  its  groat  height,  was  represented  as  supporting  the  atmosphere 


BOOK    II  73 

The  weight  of  mightiest  monarchies  ;  his  look 

Drew  audience  and  attention  still  as  night 

Or  summer's  noon-tide  air,  while  thus  he  spake  : 

Thrones  and  Imperial  Powers,  Offspring  of  Heav'n  310 

Ethereal  Virtues ;  or  these  titles  now 
Must  we  renounce,  and  changing  style  be  call'd 
Princes  of  Hell  ?  for  so  the  popular  vote 
Inclines  here  to  continue,  and  build  up  here 
A  growing  empire  ;  doubtless,  while  we  dream,  315 

And  know  not  that  the  King  of  Heav'n  hath  doom'd 
This  place  our  dungeon,  not  our  safe  retreat 
Beyond  his  potent  arm,  to  live  exempt 
From  Heav'n 's  high  jurisdiction,  in  new  league 
Banded  against  his  throne,  but  to  remain  320 

In  strictest  bondage,  though  thus  far  removed, 
Under  th'  inevitable  curb,  reserved 
His  captive  multitude  :  for  he,  be  sure, 
In  height  or  depth,  still  first  and  last  will  reign 
Sole  King,  and  of  his  kingdom  lose  no  part  325 

By  our  revolt ;  but  over  Hell  extend 
His  empire,  and  with  iron  sceptre  rule 
Us  here,  as  with  his  golden  those  in  Heav'n. 
What  sit  we  then  projecting     peace  and  war  ? 
War  hath  determined  us,  and  foil'd  with  loss  330 

Irreparable  :  terms  of  peace  yet  none 
Vouchsafed  or  sought :  for  what  peace  will  be  giv'n 
To  us  enslaved,  but  custody  severe, 
And  stripes  and  arbitrary  punishment 

Inflicted  ?     And  what  peace  can  we  return,  335 

But  to  our  power  hostility  and  hate, 
Untamed  reluctance,  and  revenge  though  slow, 
5Tet  ever  plotting  how  the  Conqu'ror  least 
May  reap  his  conquest,  and  may  least  rejoice 

329.  What :  For  what  ?  or,  why  ? 

336.  But  to :  But  according  to.  The  word  but  in  this  line,  and  in  line  333, 
is  used  with  a  poetic  freedom,  somewhat  as  the  word  except  is  employed  in 
Ine  678. 


74  PARADISE    LOST. 

Jn  doinu'  what  we  most  in  suiTring  feel  ?  340 

Nor  will  occasion  want,  nor  shall  we  need 

With  dung'rouB  expedition  to  invade 

I Irav'n,  whose  high  walls  fear  no  assault  or  siege, 

Or  ambush  from  the  deep.     What  if  we  find 

Some  easier  enterprise  ?     There  is  a  place,  345 

(If  ancient  and  prophetic  fame  in  Heav'n 

Err  not)  another  world,  the  happy  seat 

Of  some  new  race  call'd  Man,  about  this  time 

To  be  created  like  to  us.  though  less 

In  pow'r  and  excellence,  but  favourM  more  350 

Of  Him  who  rules  above ;  so  was  his  will 

Pronounced  among  the  Gods,  and  by  an  oath, 

That  shook  Heav'n's  whole  circumference,  confirm 'd. 

Thither  let  us  bend  all  our  thoughts,  to  learn 

What  creatures  there  inhabit,  of  what  mould  355 

Or  substance,  how  endued,  and  what  their  pow'r, 

And  where  their  weakness;  how  attempted  best, 

By  force  or  subtlety.     Though  Heav'n  be  shut, 

And  Heav'n's  high  Arbitrator  sit  secure 

In  his  own  strength,  this  place  may  lie  exposed  360 

The  utmost  border  of  his  kingdom,  left 

To  their  defence  who  hold  it.     Here  perhaps 

346.  Fame  in  Heaven :  There  is  something  wonderfully  beautiful,  and  rery 
apt  to  affect  the  reader's  imagination,  in  this  ancient  prophecy,  or  report  in 
Heaven,  concerning  the  creation  of  man.  Nothing  could  better  show  the 
dignity  of  the  species,  than  this  tradition  respecting  them  before  their  exist- 
ence. They  are  represented  to  have  been  the  talk  of  Heaven  before  they 
•were  created. — A. 

352.  Heb.  vL  17.  An  allusion,  also,  to  Jupiter's  oath.  Virg.  lEn.  Lx. 
104,  Horn.  Iliad,  i.  528. 

360.  It  has  been  objected  that  there  is  a  contradiction  between  this  part 
of  Beelzebub's  speech  and  what  he  says  afterwards,  speaking  of  the  same 
thing ;  but,  in  reply,  it  may  be  observed,  that  his  design  is  different  in  these 
different  speeches.  In  the  former,  where  he  is  encouraging  the  assembly  to 
undertake  an  expedition  against  this  world,  he  says  things  to  Utttn  the  diffi- 
culty and  danger ;  but  in  the  latter,  when  they  are  seeking  a  proper  person 
to  perform  it,  he  says  things  to  magnify  the  danger,  in  order  to  make  them 
more  cautious  in  their  choice.— N. 


BOOK  ir.  75 

Some  advantageous  act  may  be  achieved 

By  sudden  onset,  either  with  Hell  fire 

To  waste  his  whole  creation,  or  possess  365 

All  as  our  own,  and  drive,  as  we  were  driv'n, 

The  puny  habitants  ;  or  if  not  drive, 

Seduce  them  to  our  party,  that  their  God 

May  prove  their  Foe,  and  with  repenting  hand 

Abolish  his  own  works.     This  would  surpass  370 

Common  revenge,  and  interrupt  his  joy 

In  our  confusion,  and  our  joy  upraise 

In  his  disturbance  ;  when  his  darling  sons, 

Hurl'd  headlong  to  partake  with  us,  shall  curse 

Their  frail  original  and  faded  bliss,  375 

Faded  so  soon.     Advise  if  this  be  worth 

Attempting,  or  to  sit  in  darkness  here 

Hatching  vain  empires.     Thus  Beelzebub 

Pleaded  his  dev'lish  counsel,  first  devised 

By  Satan,  and  in  part  proposed :  for  whence,  380 

But  from  the  author  of  all  ill,  could  spring 

So  deep  a  malice,  to  confound  the  race 

Of  mankind  in  one  root,  and  Earth  with  Hell 

To  mingle  and  involve,  done  all  to  spite 

The  great  Creator  ?     But  their  spite  still  serves  385 

His  glory  to  augment.     The  bold  design 

Pleased  highly  those  infernal  States,  and  joy 

Sparkled  in  all  their  eyes.     With  full  assent 

They  vote ;  whereat  his  speech  he  thus  renews  : 

Well  have  ye  judged,  well  ended  long  debate,  390 

Synod  of  Gods,  and  like  to  what  ye  are, 
Great  things  resolved,  which  from  the  lowest  deep 
Will  once  more  lift  us  up,  in  spite  of  fate, 
Nearer  our  ancient  seat ;  perhaps  in  view 
Of  those  bright  confines,  whence  with  neighb'ring  arms       395 

367.  Puny:  Newly-created;  derived  from  the  French  expression, pwt*t, 
bom  since.     The  idea  of  feebleness  is  involved. 
382.  Confound :  Overthrow,  destroy. 
303.  Fate  :  The  decree  of  God. 


76  PARADISE   LOST. 

And  opportune  excursion,  we  may  chance 
Re-enter  Heuv'n  ;  or  else  in  some  mild  zone 
Dwell  not  unvisited  of  Heav'n's  fair  light 
Secure,  and  at  the  bright'ning  orient  beam 
Purge  off  this  gloom  :  the  soft  delicious  air,  400 

To  heal  the  scar  of  these  corrosive  fires, 
Shall  breathe  her  balm.     But  first,  whom  shall  we  send 
In  search  of  this  new  world  ?  whom  shall  we  find 
Sufficient  ?  who  shall  'tempt  with  wandVing  feet 
The  dark  unbottom'd  infinite  abyss,  405 

And  through  the  palpable  obscure  find  out 
His  uncouth  way,  or  spread  his  aery  flight, 
Upborne  with  indefatigable  wings 
Over  the  vast  abrupt,  ere  he  arrive 

The  happy  isle  ?     What  strength,  what  art,  can  then          410 
Suffice,  or  what  evasion  bear  him  safe 
Through  the  strict  senteries  and  stations  thick 
Of  Angels  watching  round  ?     Here  he  had  need 
All  circumspection,  and  we  now  no  less 

Choice  in  our  suffrage ;  for  on  whom  we  send,  415 

The  weight  of  all  and  our  last  hope  relics. 
This  said,  he  sat ;  and  expectation  held 
His  look  suspense,  awaiting  who  appear'd 
To  second  or  oppose,  or  undertake 

The  perilous  attempt :  but  all  sate  mute  420 

Pond'ring  the  danger  with  deep  thoughts  ;  and  each 
In  other's  count'nance  read  his  own  dismay 

404.  'Tempt:  Try. 

405.  Obtcure:  Obscurity,  an  adjective  being  used  for  a  substantive. 
409.  Arrive :  Arrive  at. 

413.  lilt:  The  earth  is  so  called  because  surrounded  by  an  atmospheric 
tea ;  or,  perhaps,  because  swimming  in  space. 

412.  Had  need:  Would  need,  as  in  the  phrase  "Yon  had  better  go."    The 
meaning  is,  u  You  would  better  go" — "  It  would  be  better  for  you  to  go." 

414.  All:  The  greatest. 

415.  Choice:  Judgment  or  care  in  choosing. 

417.  Expectation  is  here  personified.     Hit  lookt  napeiue  means,  His  coun- 
tenance in  a  fixed,  serious  position.     Compare  Virg.  JEn.  ii.  1 


BOOK    II.  77 

Astonish'd.     None  among  the  choice  and  prime 

Of  those  Heav'n-warring  champions  could  be  found 

So  hardy  as  to  proffer  or  accept  425 

Alone  the  dreadful  voyage  ;  till  at  last 

Satan,  whom  now  transcendent  glory  raised 

Above  his  fellows,  with  monarchal  pride, 

Conscious  of  highest  worth,  unmoved,  thus  spake : 

0  Progeny  of  Heav'n,  empyreal  Thrones,  430 

With  reason  hath  deep  silence  and  demur 
Seized  us,  though  undismay'd  :  long  is  the  way 
And  hard  that  out  of  Hell  leads  up  to  light ; 
Our  prison  strong ;  this  huge  convex  of  fire, 
Outrageous  to  devour,  immures  us  round  435 

Ninefold,  and  gates  of  burning  adamant 
Barr'd  over  us  prohibit  all  egress. 
These  pass'd  if  any  pass,  the  void  profound 
Of  unessential  Night  receives  him  next 

Wide  gaping,  and  with  utter  loss  of  being  440 

Threatens  him,  plunged  in  that  abortive  gulf, 
If  thence  he  'scape  into  whatever  world, 
Or  unknown  region,  what  remains  him  less 
Than  unknown  dangers,  and  as  hard  escape  ? 
But  I  should  ill-become  this  throne,  0  Peers,  445 

And  this  imperial  sov'reignty,  adorn'd 
With  splendour,  arm'd  with  pow'r,  if  aught  propos'd 
And  judged  of  public  moment,  in  the  shape 
Of  difficulty  or  danger,  could  deter 
Me  from  attempting.     Wherefore  do  I  assume  450 

429.  Unmoved :  That  is,  by  the  dangers  in  view. 

431.  Demur:  Suspense. 

434.  Convex :  Vault  of  fire,  bending  down  on  all  sides  around  us.  The 
word  properly  denotes  the  exterior  surface  of  a  globe,  and  concave  the  interior, 
but  the  poets  use  them  promiscuously,  as  here.  What  is  here  called  convex 
is  called  concave  in  line  635. 

436.  Virg.  JEn.  vi.  439,  552. 

439.   Unettential :  Unsubstantial,  void  of  materiality. 

445^166.  An  imitation  of  one  of  the  noblest  speeche's  in  the  Iliad,  xii. 
310,  Ice. ;  but  a  great  improvement  upon  it. 


78  PARADISE    LOST. 

These  royalties,  and  not  refuse  to  reign, 

Refusing  to  accept  as  great  a  share 

Of  hazard  as  of  honour ;  due  alike 

To  him  who  reigns,  and  so  much  to  him  due 

Of  hazard  more,  as  he  above  the  rest  455 

High  honour 'd  sits  ?     Go,  therefore,  mighty  Powers, 

Terror  of  Heav'n,  though  fall'n  ;  intend  at  home, 

While  here  shall  be  our  home,  what  best  may  ease 

The  present  misery,  and  render  Hell 

More  tolerable  ;  if  there  be  cure  or  charm  480 

To  respite,  or  deceive,  or  slack  the  pain 

Of  this  ill  mansion  ;  intermit  no  watch 

Against  a  wakeful  foe,  while  I  abroad 

Through  all  the  coasts  of  dark  destruction,  seek 

Deliv'rance  for  us  all.     This  enterprise  465 

None  shall  partake  with  me.     Thus  saying  rose 

The  Monarch,  and  prevented  all  reply, 

Prudent,  lest  from  his  resolution  raised, 

Others  among  the  chief  might  offer  now 

(Certain  to  be  refused)  what  erst  they  fear'd  :  470 

And  so  refused  might  in  opinion  stand 

His  rivals,  winning  cheap  the  high  repute 

Which  he  through  hazard  huge  must  earn.     But  they 

Dreaded  not  more  th'  adventure  than  his  voice 

Forbidding  ;  and  at  once  with  him  they  rose ;  475 

Then*  rising  all  at  once  was  as  the  sound 

Of  thunder  heard  remote.     Tow'rds  him  they  bend 

With  awful  rev'rence  prone  ;  and  as  a  God 

Extol  him  equal  to  the  High'st  in  Heav'n  : 

Nor  fail'd  they  to  express  how  much  they  praised,  480 

That  for  the  gen'ral  safety  he  despised 

His  own  :  for  neither  do  the  Spirits  damn'd 

Lose  all  their  virtue :  lest  bad  men  should  boast 

457.     Intend:  Regard,  deliberate  upon. 
470.  Ertt :  At  first 

482.  For  wither,  tfc. :  This  seems  to  have  been  a  sarcasm  on  the  bad  men 
of  Milton's  time.— E.  B 


BOOK    II.  7» 

Their  specious  deeds  on  earth,  which  glory  excites, 

Or  close  ambition,  varnish'd  o'er  with  zeal.  485 

Thus  they  their  doubtful  consultations  dark 

Ended,  rejoicing  in  their  matchless  chief: 

As  when  from  mountain-tops  the  dusky  clouds 

Ascending,  while  the  north  wind  sleeps,  o'erspread 

Heav'n's  cheerful  face,  the  low'ring  element  490 

Scowls  o'er  the  darken'd  landscape  snow,  or  show'r ; 

If  chance  the  radiant  Sun  with  farewell  sweet 

Extend  his  ev'ning  beam,  the  fields  revive, 

The  birds  their  notes  renew,  and  bleating  herds 

Attest  their  joy,  that  hill  and  valley  rings.  495 

0  shame  to  men  !  Devil  with  Devil  damn'd 

Firm  concord  holds,  men  only  disagree 

Of  creatures  rational,  though  under  hope 

Of  heav'nly  grace  :  and  God  proclaiming  peace, 

Yet  live  in  hatred,  enmity,  and  strife  500 

Among  themselves,  and  levy  cruel  wars, 

Wasting  the  earth,  each  other  to  destroy ; 

As  if  (which  might  induce  us  to  accord) 

Man  had  not  hellish  foes  enough  besides, 

^83.  Lest:  Before  this  word  supply,  or  understand,  "this  remark  is 
m*de." 

485.  Milton  intimates  above,  that  the  fallen  and  degraded  state  of  man,  or 
his  individual  vice,  is  not  at  all  disproved  by  some  of  his  external  actions 
not  appearing  totally  base.  The  commentators  should  have  observed,  in  ex- 
plaining this  passage,  that  the  whole  grand  mystery  on  which  the  poem  de- 
pends, is  the  first  fearful  spiritual  alienation  of  Satan  from  God,  the  only 
fountain  of  truth  and  all  real  positive  good ;  and  that,  when  thus  separated, 
whether  the  spirit  be  that  of  man  or  devil,  it  may  perform  actions  fair  in 
appearance,  but  not  essentially  good,  because  springing  from  no  fixed  prin- 
ciple of  good. — S. 

489.  IVhile  the  north  wind  sleeps :  A  simile  of  perfect  beauty :  it  illus- 
trates the  delightful  feeling  resulting  from  the  contrast  of  the  stormy  debate 
with  the  light  that  seems  subsequently  to  break  in  upon  the  assembly. — 
E.  B. 

491.  Scowls:  Drives  in  a  frowning  manner. 

496.  0  shame  to  men :  The  reflections  of  the  poet  here  are  of  great  prac- 
tical wisdom  and  importance.  They  were  suggested,  probably,  by  the  civil 
commotions  and  animosities  of  his  own  times. 


80  PARADISE    LOST. 

That  day  and  night  for  his  destruction  wait.  505 

The  Stygian  council  thus  dissolved ;  and  forth 
In  order  came  the  grand  infernal  peers : 
'Midst  came  their  mighty  Paramount,  and  seem'd 
Alone  th'  antagonist  of  Ilcav'n,  nor  less 

Than  Hell's  dread  emperor  with  pomp  supreme,  510 

And  God-like  imitated  state  ;  him  round 
A  globe  of  fiery  Seraphim  inclosed 
With  bright  emblazonry,  and  horrent  arms. 
Then  of  their  session  ended  they  bid  cry 
With  trumpets'  regal  sound  the  great  result:  515 

Tow'rds  the  four  winds  four  speedy  Cherubim 
Put  to  their  mouths  the  sounding  alchemy 
By  herald's  voice  explain'd ;  the  hollow  abyss 
Heard  far  and  wide,  and  all  the  host  of  Hell 
With  deafning  shout  return 'd  them  loud  acclaim.  520 

Thence  more  at  ease  their  minds,  and  somewhat  raised 
By  false  presumptuous  hope,  the  ranged  Pow'rs 
Disband,  and  wand'ring,  each  his  sev'ral  way 
Pursues,  as  inclination  or  sad  choice 

Leads  him  perplex'd,  where  he  may  likeliest  find  525 

Truce  to  his  restless  thoughts,  and  entertain 
The  irksome  hours  till  his  great  chief  return. 
Part  on  the  plain,  or  in  the  air  sublime, 

507.  Stygian :  An  epithet  derived  from  Styx,  the  name  of  a  distinguished 
river  in  the  infernal  regions,  according  to  the  Pagan  mythology ;  it  here 
means  the  same  as  the  word  infernal. 

512.  Globe:  A  body  of  men  formed  into  a  circle.     Virgil  (jEn.  x.  373) 
uses  a  similar  expression :  "  Qua  globtis  ille  virum  densissimus  urguet." 

513.  That  is,  with  glittering  ensigns,  and  bristled  arms,  or  arms  with 
points  standing  outward.     The  word  horrent  was,  probably,  suggested  by 
"  horrentia  Martis  arma,"  of  the  uEneid,  book  i.,  or  by  the  "  horrentikis 
hastis"  of  JEn.  x.  178. 

517.  Alchemy :  An  alloy  or  mixed  metal,  out  of  which  the  trumpets  were 
made :  here,  by  metonymy  denotes  trumpets. 

528.  Part  on  the  plain,  (ft. :  The  diversions  of  the  fallen  angels,  with  the 
particular  account  of  their  place  of  habitation,  are  described  with  great 
pregnancy  of  thought  and  copiousness  of  invention.  The  diversions  are 


BOOK    II.  81 

Upon  the  wing,  or  in  swift  race  contend, 

As  at  th'  Olympian  games  or  Pythian  fields,  530 

Part  curb  their  fiery  steeds,  or  shun  the  goal 

With  rapid  wheels,  or  fronted  brigades  form, 

As  when  to  warn  proud  cities  war  appears 

Waged  in  the  troubled  sky,  and  armies  rush 

To  battle  in  the  clouds,  before  each  van  635 

Prick  forth  the  airy  knights,  and  couch  their  spears 

Till  thickest  legions  close ;  with  feats  of  arms 

From  cither  end  of  Heav'n  the  welkin  burns. 

Others,  with  vast  Typhcean  rage  more  fell, 

Rend  up  both  rocks  and  hills,  and  ride  the  air  540 

In  whirlwind  ;  Hell  scarce  holds  the  wild  uproar. 

As  when  Alcides,  from  Oechalia  crown'd 

With  conquest,  felt  th'  envenom'd  robe,  and  tore 

every  way  suitable  to  beings  who  had  nothing  left  them  but  strength  and 
knowledge  misapplied.  Such  are  t-heir  contentions  at  the  race,  and  in  feats 
of  arms,  with  their  entertainment,  described  in  lines  539-541,  &c. — A. 
Compare  Ovid,  Met.  iv.  445. 

529-30.  These  warlike  diversions  of  the  fallen  angels,  seem  to  be  copied 
from  the  military  exercises  of  the  Myrmidons  during  the  absence  of  their 
chief  from  the  war. — Horn.  Iliad,  ii.  774,  &c.     See  &lso  JEn.  vi.  64. 
531.  Rapid  wheels:  Hor.  Ode  i.  1 :  4,  "  Metaque  fervidis  evitata  rotis." 
536.  Couch  their  spears :  Put  them  in  a  posture  for  attack :  put  them  in 
their  rests. 

538.  Welkin:  Atmosphere. 

539.  Typhcea* :  Gigantic,  from  Typhceus,  one  of  the  giants  of  Pagan  my- 
thology, that  fought  against  Heaven. 

542.  Alcidtt :  A  name  of  Hercules,  from  a  word  signifying  strength.  He 
was  a  celebrated  hero,  who  received,  after  death,  divine  honours.  Having 
killed  the  King  of  CEchalia,  in  Greece,  and  led  away  his  beautiful  daughter 
lole,  as  a  captive,  he  raised  an  altai  to  Jupiter,  and  sent  off  for  a  splendid 
robe  to  wear  when  he  should  offer  a  sacrifice.  Deianira,  in  a  fit  of  jealousy, 
before  sending  the  robe,  tinged  it  with  a  certain  poisonous  preparation.  Her- 
cules soon  found  that  the  robe  was  consuming  his  flesh,  and  adhered  so 
closely  to  his  skin,  that  it  could  not  be  separated.  In  the  agony  of  the  mo- 
ment, he  seized  Lichas,  the  bearer  of  the  robe,  by  the  foot,  and  hurled  him 
from  the  top  of  Mount  (Eta.  into  the  sea.  This  name  is  given  to  a  chain  of 
mountains  in  Thessaly,  the  eastern  extremity  of  which,  in  conjurxtion  with 
the  sea,  formed  the  celebrated  pass  of  Thermopyhr. 


82  J'AKAJ>18E    LOST. 

Through  pain  up  by  the  roots  Thessalian  pines, 

And  Lichas  from  the  top  of  Oeta  threw  645 

Into  th'  Euboic  sea.     Others  more  mild, 

Retreated  in  a  silent  valley,  sing 

With  notes  angelical  to  many  a  harp 

Their  own  heroic  deeds  and  hapless  fall 

By  doom  of  battle  ;  and  complain  that  Fate  550 

Free  virtue  should  in  thrall  to  force  or  chance. 

Their  song  was  partial,  but  the  harmony 

(What  could  it  less  when  Spirits  immortal  sing  ?) 

Suspended  Hell,  and  took  with  ravishment 

The  thronging  audience.     In  discourse  more  sweet  555 

(For  eloquence  the  soul,  song  charms  the  sense) 

Others  apart  sat  on  a  hill  retired, 

In  thoughts  more  elevate,  and  reason'd  high 

Of  providence,  foreknowledge,  will,  and  fate, 

Fix'd  fate,  free-will,  foreknowledge  absolute,  560 

And  found  no  end,  in  wand'ring  mazes  lost 

Of  good  and  evil  much  they  argued  then, 

Of  happiness  and  final  misery, 

Passion  and  apathy,  glory  and  shame, 

Vain  wisdom  all,  and  false  philosophy  :  565 

547.  Sing,  Sft. :  Their  music  is  employed  in  celebrating  their  own  crimi- 
nal exploits,  and  their  discourse  in  sounding  the  unfathomable  depths  of  fate, 
free-will,  and  foreknowledge. — A. 

552.  Partial:  Too  favourable  to  themselves.  Or  the  word  may  express 
Ibis  idea .  Confined  to  f«w  and  inferior  topics — those  relating  to  war. 

$54.  Suspended  Hell:  The  effect  of  their  singing  is  somewhat  like  that 
of  Orpheus  in  Hell.  Virg.  Geor.  iv.  481. — N. 

556.  Eloquence,  tfc. :  The  preference  is  here  given  to  intellect  above  th 
flcasures  of  the  senses. — £.  B. 

557.  Apart :  Hor.  Ode  ii.  13  :  23, 

"  8ede*que  ditcrrtnt  piorum.'' 

563.  Good  and  evil,  and  de  fmibus  lionorum  et  malorum,  &c.,  were  more 
particularly  the  subjects  of  disputation  among  the  philosopher*  and  sophists 
of  old ;  as  providence,  free-will,  &c.,  were  among  the  school-men  and  divines 
of  later  times,  especially  upon  the  introduction  of  the  free  notions  of  Ar- 
minius  upon  these  subjects ;  and  our  author  shows  herein  what  an  opinion 
he  had  of  all  books  and  learning  of  this  kind. — N. 


BOOK    II. 


83 


Yet  with  a  pleasing  sorcery  could  charm 

Pain  for  a  while,  or  anguish,  and  excite 

Fallacious  hope,  or  arm  th'  obdured  breast 

With  stubborn  patience  as  with  triple  steel. 

Another  part  in  squadrons  and  gross  bands,  670 

On  bold  adventure  to  discover  wide 

That  dismal  world,  if  any  clime  perhaps 

Might  yield  them  easier  habitation,  bend 

Four  ways  their  flying  march,  along  the  banks 

Of  four  infernal  rivers,  that  disgorge  575 

Into  the  burning  lake  their  baleful  streams ; 

Abhorred  Styx,  the  flood  of  deadly  hate  ; 

Sad  Acheron  of  sorrow,  black  and  deep  ; 

566.  Charm:  Allay, beguile. 
569.  Triple :  Hor.  Ode  i.  3  :  9. 

"  Illi  robur,  et  <ts  triplex, 
Circa  pectus  erat." 

575-591.  Four  infernal  rivers,  tfc. :  The  several  circumstances  in  the  de- 
scription of  Hell,  are  finely  imagined ;  as  the  four  rivers  which  disgorge 
themselves  into  the  sea  of  fire,  the  extremes  of  cold  and  heat,  and  the  river 
of  Oblivion.  The  monstrous  animals  produced  in  that  infernal  world,  are  re- 
presented by  a  single  line,  which  gives  us  a  more  horrid  idea  of  them  than 
a  much  longer  description  would  have  done : 

"  Nature  breeds 
Perverse,  all  monstrous,  all  prodigious  things."  &c. 

This  episode  of  the  fallen  spirits  and  their  place  of  habitation,  comes 
in  very  happily  to  unbend  the  mind  of  the  reader  from  its  attention  to  the 
debate. — A. 

•  577-614.  Abhorred  Styx,  fyc. :  The  Greeks  reckon  up  five  rivers  in  Hell, 
and  call  them  after  the  names  of  the  noxious  springs  and  rivers  in  their  own 
country.  Our  poet  follows  their  example  both  as  to  the  number  and  the 
names  of  these  infernal  rivers,  and  excellently  describes  thsir  nature  and 
properties,  with  the  explanation  of  their  names.  As  to  the  situation  of 
these  rivers,  Milton  does  not  confine  himself  to  the  statements  of  Greek 
or  Latin  poets,  but  draws  out  a  new  map  of  these  rivers.  He  supposes  a 
burning  lake,  agreeably  to  Scripture ;  and  into  this  lake  he  makes  these  four 
rivers  to  flow  from  different  directions,  which  gives  us  a  greater  idea  than 
any  of  the  heathen  poets  have  furnished.  The  river  of  Oblivion  is  rightly 
placed  far  off  from  the  rivers  of  Hatred,  Sorrow,  Lamentation,  and  Rage  j  and 
divides  the  frozen  continent  from  the  region  of  fire,  and,  thereby,  completes 
the  map  of  Hell  with  its  general  divisions. — N. 


84  PARADISE    LOST. 

Cocytus,  named  of  lamentation  loud 

Heard  on  the  rueful  stream  ;  fierce  Phlegethon,  580 

Whose  waves  of  torrent  fire  inflame  with  rage 

Far  off  from  these  a  slow  and  silent  stream, 

Lethe,  the  river  of  oblivion,  rolls 

Her  wat'ry  labyrinth  ;  whereof  who  drinks, 

Forthwith  his  former  state  and  being  forgeta,  685 

Forgets  both  joy  and  grief,  pleasure  and  pain. 

Beyond  this  flood  a  frozen  continent 

Lies  dark  and  wild,  beat  with  perpetual  storms 

Of  whirlwind  and  dire  hail,  which  on  firm  land 

Thaws  not,  but  gathers  heap,  and  ruin  seems  590 

Of  ancient  pile  ;  all  else  deep  snow  and  ice 

A  gulf  profound  as  that  Serbonian  bog 

Betwixt  Damiata  and  Mount  Casius  old, 

Where  armies  whole  have  sunk  :  the  parching  air 

Burns  frore,  and  cold  performs  th*  effect  of  fire.  595 

Thither,  by  harpy-footed  furies  haled, 

At  certain  revolutions,  all  the  damn'd 

Are  brought :  and  feel  by  turns  the  bitter  change 

Of  fierce  extremes,  extremes  by  change  more  fierce, 

From  beds  of  raging  fire  to  starve  in  ice  600 

589.  Dire  hail :  Compare  Horace,  Ode  ii.,  Dirte  grandinii. 

590.  Gather*  heap :  Accumulates. 

592.  Serbonian  bog :  A  morass  between  Egypt  and  Palestine,  near  Mount 
Casius.  The  loose  sand  of  the  adjacent  country  sometimes  covered  it  to 
such  an  extent  as  to  give  it  the  appearance  of  firm  land. 

594.  Parching :  Scorching,  drying.  Burnt  frore :  Burns  frosty,  or  with  frost. 
Ecclus.  xliii.  20,  21,  "  When  the  cold  north  wind  bloweth,  it  devoureth  the 
mountain!),  and  burntth  the  wilderness,  and  consumeth  the  grass  a*  fire.'' 
Newton  also  refers  us  to  the  old  English  and  Septuagint  translations  of  Ps. 
cxxi.  6:  "The  sun  shall  not  burn  thee  by  day,  nor  the  moon  by  night" 
The  same  idea  is  introduced  in  Virgil,  Georg.  i.  93. 

" npidire  potentia  *oli* 

Acrior.  out  Jlarrt  penetrahite  fn'fui  adunit." 

This  passage  may  have  been  in  the  mind  of  Milton,  as  it  ascribes  a  scorch- 
ing, drying,  or  parching  Influence  alike  to  the  vehement  sun  and  to  the  pene- 
trating cold  of  the  north  wind. 

600.  Starve:  Kill  with  cold;  a  sense  common  in  England,  but  not  used  in 
this  country. 


BOOK    II.  85 

Their  soft  ethereal  warmth,  and  there  to  pine 

Immoveable,  infix'd,  and  frozen  round, 

Periods  of  time,  thence  hurried  back  to  fire. 

They  ferry  over  this  Lethean  sound 

Both  to  and  fro,  their  sorrow  to  augment,  605 

And  wish  and  struggle,  as  they  pass,  to  reach 

The  tempting  stream,  with  one  small  drop  to  lose 

In  sweet  forgetfulness  all  pain  and  woe, 

All  in  one  moment,  and  so  near  the  brink  ; 

But  fate  withstands,  and  to  oppose  th'  attempt  610 

Medusa  with  Grorgonian  terror  guards 

The  ford,  and  of  itself  the  water  flies 

All  taste  of  living  wight,  as  once  it  fled 

The  lip  of  Tantalus.     Thus  roving  on 

In  confused  march  forlorn,  th'  advent'rous  bands  615 

With  shudd'ring  horror  pale,  and  eyes  aghast, 

View'd  first  their  lamentable  lot,  and  found 

No  rest.     Through  many  a  dark  and  dreary  vale 

They  pass'd,  and  many  a  region  dolorous, 

603.  Thence  hurried,  tfc. :  This  circumstance  of  the  damned's  suffering  the 
extremes  of  heat  and  cold  by  turns,  is  finely  invented  to  aggravate  the  horror 
of  the  description,  and  seems  to  be  founded  on  Job,  xxiv.  19,  in  the  Latin 
version,  which  Milton  frequently  used.  ''  Ad  nimium  calorem  transeat  ab 
aquis  nivium."  So  Jerome  and  other  commentators  understand  it. — N. 

606.  This  is  a  fine  allegory,  designed  to  show  that  there  is  no  forgetfulnest 
in  Hell.  Memory  makes  a  part  of  the  punishment  ot  the  damned,  and  the 
reflection  but  increases  their  misery. — N. 

611.  Mtduta:  A  fabulous  being,  who  had  two  sisters.  The  three  were 
called  Gorgons,  from  their  terrible  aspect  which  turned  the  beholder  into 
stone.  The  upper  part  of  the  body  and  the  head,  according  to  the  fable,  re- 
wmbled  those  of  a  woman ;  the  lower  part  was  like  a  serpent. 

614.  Tanlclut:  A  Grecian  prince,  who,  for  cruelty  to  his  son,  was  con- 
demned to  perpetual  hunger  and  thirst  in  hell.  The  English  word  tantalize 
is  derived  from  this  story,  which  is  adapted,  if  not  designed,  to  show  that 
there  is  no  forgetfulness  in  Hell,  but  that  memory  and  reflection  torture  its 
inhabitants. 

618-22.  By  words  we  have  it  in  our  power  (says  Burke)  to  make  such 
comb'nationi  as  we  cannot  possibly  make  otherwise.  By  this  power  of  com- 
bining, we  are  able,  by  the  addition  of  well-chosen  circumstances,  to  give 


86  PARADISE    LOST. 

O'er  many  a  frozen,  many  a  fiery  Alp,  020 

Books,  caves,  lakes,  feus,  bogs,  dens,  and  shades  of  death, 
A  universe  of  death,  which  God  by  curse 
Created  evil,  for  evil  only  good, 
Where  all  life  dies,  death  lives,  and  nature  breeds, 
Perverse,  all  monstrous,  all  prodigious  things,  625 

Abominable,  inutterable,  and  worse 
Thau  fables  yet  have  feign M,  or  fear  conceived, 
.  Gorgons  and  Hydras,  and  Chimeras  dire. 

new  life  and  force  to  the  simple  object.    The  words  roc**,  cavtt,  fee.,  would 
lose  the  greatest  part  of  the  effect  if  they  were  not  the 

••  Rocki,  caves,  lakes,  dent.  bogs,  fens,  and  shades  ofdfatk." 
and  the  idea,  caused  by  a  word,  which  nothing  but  a  word  could  annex  to  the 
others,  raises  a  very  great  degree  of  the  sublime ;  which  is  raised  yet  higher 
by  what  follows,  A  UNIVERSE  OF  DEATH. 

620.  Milton  s  Hell  is  the  most  fantastic  piece  of  fancy,  based  on  the  broad- 
est superstructure  of  imagination.  It  presents  such  a  scene  at  though  Sieitser- 
land  were  ttt  on  fire.  Such  an  uneven,  colossal  region,  full  of  bogs,  caves,  hol- 
low valleys,  broad  lakes  and  towering  Alps,  has  Milton's  genius  cut  out  from 
Chaos,  and  wrapped  in  devouring  flames,  leaving,  indeed,  here  and  there  a 
snowy  mountain,  or  a  frozen  lake,  for  a  variety  in  the  horror.  This  wilder- 
ness of  death  is  the  platform  which  imagination  raises  and  peoples  with  the 
fallen  thrones,  dominations,  princedoms,  virtues,  and  powers.  On  it  the  same 
poem,  in  its  playful  fanciful  mood,  piles  up  the  pandemonian  palace,  suggest* 
the  trick  by  which  the  giant  fiends  reduce  their  stature,  shrinking  into  imps, 
and  seats  at  the  gates  of  Hell  the  monstrous  forms  of  Sin  and  Death.  These 
have  often  been  objected  to,  as  if  they  were  unsuccessful  and  abortional  ef- 
forts of  imagination,  whereas  they  are  the  curvettings  and  magnificent  non- 
sense of  that  power  after  its  proper  work,  the  creation  of  Hell,  has  been 
performed.  The  great  (literary)  merit  of  Milton's  Hell,  especially  as  com- 
pared to  Dante's,  is  the  union  of  a  general  sublime  indistinctness,  with  a  clcai 
ttatuttqut  marking  out  from,  or  painting  on,  the  gloom,  of  individual  forms. 
The  one  describes  Hell  like  an  angel  passing  through  it  in  haste,  and  with 
time  only  to  behold  its  leading  outlines  and  figures ;  the  other,  like  a  pilgrim, 
compelled  with  slow  and  painful  steps,  to  thread  all  its  high-ways  and  by- 
ways of  pain  and  punishment. — GILFILLAN. 

623.  Good:  Adapted. 

628.  Hydra :  A  fabled  monster  serpent  in  the  marsh  of  Lcmnos  in  the  Pelo- 
ponnesus, which  had  many  heads,  and  those  when  cut  ofl^  were  immediately 
replaced  by  others.  Chimera :  A  fabulous  monster,  vomiting  flames,  having 
the  head  of  a  lion,  the  body  of  a  goat,  and  tail  of  a  serpent.  Hence  the  term 
is  now  applied  to  anything  self-contradictory  or  absurd — to  a  mere  creature 
of  the  imagination. 


BOOK    II.  87 

Meanwhile  the  adversary  of  God  and  Man, 
Satan,  with  thoughts  inflamed  of  high'st  design,  630 

Puts  on  swift  wings,  and  tow'rds  the  gates  of  Hell 
Explores  his  solitary  flight.     Sometimes 
He  scours  the  right  hand  coast,  sometimes  the  left, 
Now  shaves  with  level  wing  the  deep,  then  soars 
Up  to  the  fiery  concave  tow'ring  high.  635 

As  when  far  off  at  sea  a  fleet  descry 'd 
Hangs  in  the  clouds,  by  equinoctial  winds 
Close  sailing  from  Bengala,  or  the  isles 
Of  Ternate  and  Tidore,  whence  merchants  bring 
Their  spicy  drugs  ;  they  on  the  trading  flood  640 

Through  the  wide  Ethiopian  to  the  Cape 
Ply  stemming  nightly  tow'rd  the  pole.     So  seem'd 
Far  off  the  flying  Fiend  :  at  last  appear 
Hell  bounds,  high  reaching  to  the  horrid  roof, 
And  thrice  threefold  the  gates  ;  three  folds  were  brass, 
Three  iron,  three  of  adamantine  rock,  646 

Impenetrable,  impaled  with  circling  fire, 
Yet  unconsumed.     Before  the  gates  there  sat 

636.  As  when,  fyc. :  Satan,  towering  high,  is  here  compared  to  a  fleet  of 
Jndiamen  discovered  at  a  distance,  as  it  were,  hanging  in  the  clouds,  as  a  fleet 
at  a  distance  seems  to  do.  Dr.  Bentley  asks,  why  a  fleet  when  a  first-rate 
man-of-war  would  do  ?  Dr.  Pearce  answers.  Because  a  fleet  gives  a  nobler 
image  than  a  single  ship ;  and  it  is  a  fleet  of  Indiamen,  because,  coming  from 
so  long  a  voyage,  it  is  the  fitter  to  be  compared  to  Satan  in  this  expedition. 
The  equinoctial  are  the  trade  winds.  The  fleet  is  described  as  close  sailing, 
and  is  therefore  more  proper  to  be  compared  to  a  single  person. — N. 

Dr.  Pearce  observes  that  Milton  in  his  similitudes  (as  is  the  practice  of 
Homer  and  Virgil  too) ,  after  he  has  shown  the  common  resemblance  (as  here 
ir.  line  637) ,  often  takes  the  liberty  of  wandering  into  some  unresernbling 
circumstances  ;  which  have  no  other  relation  to  the  comparison  than  that  it 
gave  him  the  hint,  and,  as  it  were,  set  fire  to  the  train  of  his  imagination. 

638-41.  Bengala:  Bengal.  Ternate  and  Tidore :  Spice  islands  east  of  Bor- 
neo. Ethiopian :  Indian  ocean.  Cape :  Of  Good  Hope. 

642.  By  night  they  sail  towards  the  north  pole. 

644.  Hell  bounds :  The  boundaries  of  Hell. 

647.  Empaled:  Paled  in,  enclosed.     The  old  romances  frequently  speak 
of  enchanted  castles  being  empaled  with  circling  fire. — T. 

648.  The  allegory  that  follows  is  a  poetic  paruphrnse  upon  James  i.  1.1 


i*^  PARADISE    LOST. 

On  either  side  a  formidable  shape  ; 

The  one  seem'd  woman  to  the  waist,  and  fair,  650 

But  ended  foul  in  many  a  scaly  fold 

Voluminous  and  vast,  a  serpent  arm'd 

With  mortal  sting :  about  her  middle  round 

A  cry  of  Hell-hounds  never  ceasing,  bark'd 

With  wide  Cerberean  mouths  full  loud,  and  rung  655 

"Then  when  lust  hath  conceived,  it  bringeth  forth  sin,  and  sin,  when  it  is 
finished,  bringeth  forth  death." 

649.  The  picture  of  Sin  here  given,  may  have  been  suggested  by  a  line  in 
Horace. — See  Art.  Poet.  4 : 

'•  Desinit  in  pUcem  mulicr  formoia  supers*." 

Or,  Milton  may  have  been  indebted,  in  part,  to  Spenser's  description  of  Error. 
'•  Half  like  a  lerpent  horribly  displayed, 
But  tli'  other  half  did  woman's  ihape  retain,"  tc. 

Hesiod's  Echidna  is  also  described  as  half  woman,  and  half  serpent. — 
Theog.  298.  The  mention  of  the  Hell-hounds  about  her  middle,  Milton  has 
drawn  from  the  fable  of  Scylla  (660) . 

649.  On  either  tide,  <§rr. .-  The  allegory  concerning  Sin  and  Death  is  a  very 
finished  piece,  of  its  kind,  though  liable  to  objection  when  considered  as  a 
part  of  an  epic  poem.  The  genealogy  of  the  several  persons  is  contrived 
with  great  delicacy.  Sin  is  the  daughter  of  Satan,  and  Death  the  offspring 
of  Sin.  The  incestuous  mixture  between  Sin  and  Death,  produces  those 
monsters  and  Hell-hounds  which,  from  time  to  time,  enter  into  the  mother 
and  tear  the  bowels  of  her  who  gave  them  birth.  These  are  the  terrors  of 
an  evil  conscience,  and  the  proper  fruits  of  sin,  which  naturally  arise  from 
the  apprehension  of  death.  This  is  dearly  intimated  in  the  speech  of  Sin. 

Addison  further  calls  our  attention  to  the  justness  of  thought  which  is 
observed  in  the  generation  of  these  several  symbolical  persons ;  that  Sin  was 
produced  upon  the  first  revolt  of  Satan — that  Death  appeared  soon  after  he 
was  cast  into  Hell,  and,  that  the  terrors  of  conscience  were  conceived  at  the 
gate  of  this  place  of  torment. 

"  Tliis,"  says  Stebbing,  "  is  one  of  the  most  sublime  passages  in  the  poem. 
Addison  is  generally  ingenious  in  his  criticisms,  but  not  elevated ;  and  when 
he  objected  to  Milton's  having  introduced  an  allegory,  he  shows  that  he  was 
incapable  of  entering  into  the  magnificent  conceptions  of  his  author.  Sin 
and  Death  are  not  allegorical  beings  in  Paradise  Lost ;  but  real  and  active 
existences  They  would  have  been  allegorical,  speaking  or  contending 
among  men,  but  are  not  so  in  an  abode  of  spirits,  and  addressing  the  Prtnct 
tf  Darlmett.  See  James  i.  15." 

These  remarks  are  a  sufficient  answer,  also,  to  Dr.  Johnson's  objections. 

055.  Cerbeitan  month* :  Mouths  like  those  of  the  fabled  infernal  god  Cer- 


BOOK    II.  8 

A  hideous  peal :  yet,  when  they  list,  would  creep. 

If  aught  disturb'd  their  noise,  into  her  womb, 

And  kennel  there,  yet  there  still  bark'd  and  howl'd 

Within  unseen.     Far  less  abhorr'd  than  these 

Vex'd  Scylla,  bathing  in  the  sea  that  parts  660 

Calabria  from  the  hoarse  Trinacrian  shore  ; 

Nor  uglier  follow  the  night-hag,  when  call'd 

In  secret,  riding  through  the  air  she  comes, 

Lured  with  the  smell  of  infant  blood,  to  dance 

With  Lapland  witches,  while  the  lab'ring  moon  665 

Eclipses  at  their  charms.     The  other  shape, 

If  shape  it  might  be  call'd  that  shape  had  none 

Distinguishable  in  member,  joint,  or  limb, 

Or  substance  might  be  call'd  that  shadow  oeem'd, 

For  each  seein'd  either ;  black  it  stood  as  Night,  670 

berus,  who  possessed  three  heads,  and  guarded  the  entrance  in  Tartarus,  to 
prevent  the  escape  of  the  condemned. 

660.  Scylla :  Scylla  and  Charybdis  are  the  names,  the  former  of  a  rock  on 
the  Italian  shore,  in  tue  strait  between  Sicily  and  the  main  land;  and  the 
latter  of  a  whirlpool,  or  strong  eddy,  over  against  it  on  the  Sicilian  side. 
The  ancients  connected  a  fabulous  story  with  each  name.    Scylla  was  origin- 
ally a  beautiful  woman,  but  was  changed  by  Circe  into  a   monster,  the 
parts   below  her  waist  becoming  a  number  of  dogs,  incessantly  barking 
while  she  had  twelve  feet  and  hands,  and  six  heads,  with  three  rows  ol 
teeth.     Terrified  at  this  metamorphosis,  she  threw  herself  into  the  sea,  and 
was  cnanged  into  the  rocks  which  bear  her  name.     Charybdis  was  a  greedy 
woman,  who  stole  the  oxen  of  Hercules,  and,  for  that  offence,  was  turned 
into  the  gulf,  01  whirlpool,  above  mentioned. — FISKE.     See  Ovid.  Met.  xiv. 
59,  &c. 

661.  Trinacrian:  Sicilian.     Calabria:  Southern  part  of  Italy. 

662.  Uglier:  Ugker  (beings).     Night-hag:  Witch. 

635.  The  laboring  moon :  The  ancients  believed  the  moon  to  be  greatly 
affected  by  magical  practices ;  and  the  Latin  poets  call  the  eclipses  of  the 
moon  laboret  lunac.  The  three  foregoing  lines,  and  the  former  part  of  this, 
contain  a  short  account  of  what  was  once  believed,  and  in  Milton's  time  not 
so  ridiculous  as  now. — R. 

666.  The  other  shape :  The  figure  of  Death,  the  regal  crown  upon  his  head, 
his  menace  of  Satan,  his  advancing  to  the  combat,  the  outcry  at  his  birth,  are 
circumstances  that  demand  admiration.  This  description  of  Death,  was  pro 
bably  suggested  by  Spenser,  Faery  Queen,  book  viii.  cant.  7. 


90  PARADISE    LOST. 

Fierce  as  ten  Furies,  terrible  as  Hell, 

And  shook  a  dreadful  dart.     What  scom'd  his  head 

The  likeness  of  a  kinglj  crown  had  on. 

Satan  was  now  at  hand,  and  from  bis  seat, 

The  monster  moving  onward,  came  as  fast  675 

With  horrid  strides,  Ilell  trembled  as  he  strode. 

Th'  undaunted  Fiend  what  this  might  be  admired — 

Admired,  not  fear'd  :  God  and  his  Son  except, 

Created  thing  nought  valued  he  nor  shunn'd  ; 

And  with  disdainful  look  thus  first  began  :  680 

Whence  and  what  art  thou,  execrable  shape, 
That  darest,  though  grim  and  terrible,  advance 
Thy  miscreated  front  athwart  my  way 
To  yonder  gates  ?     Through  them  I  mean  to  pass, 
That  be  assured,  without  leave  ask'd  of  thee  :  685 

Retire  or  taste  thy  folly,  and  learn  by  proof, 
Hell-born,  not  to  contend  with  Spirits  of  Heav'n. 

To  whom  the  goblin  full  of  wrath  reply'd, 
Art  thou  that  traitor  Angel,  art  thou  He, 
Who  first  broke  peace  in  Heav'n,  and  faith,  till  then  690 

Unbroken,  and  in  proud  rebellious  arms 
Drew  after  him  the  third  part  of  Heav'n's  sons, 

671.  Furie* :  An  allusion  to  three  daughters  of  Pluto,  whose  office  it  was 
to  torment  the  guilty  in  Tartarus,  and  often  to  punish  the  living,  by  produc- 
ing fatal  epidemics,  the  devastations  of  war,  insanity,  and  murders.  They 
were  represented  with  vipers  twining  among  their  hair,  usually  with  fright- 
ful countenances,  in  dark  and  bloody  robes,  and  holding  the  torch  of  discord 
or  vengeance. — FISKE'S  CL.  MANUAL. 

675,  &c.  That  superior  greatness  and  mock-majesty  which  is  ascribed  to 
the  prince  of  fallen  angels,  is  admirably  preserved  in  every  portion  of  this 
book.  His  opening  and  closing  the  debate ;  his  taking  on  himself  that  great 
enterprise,  at  the  thought  of  which  the  whole  infernal  assembly  trembled  ; 
his  encountering  the  hideous  phantom  who  guarded  the  gates  of  Hell,  and 
appeared  to  him  in  all  its  terrors,  are  instances  of  that  proud  and  daring  mind 
which  could  not  brook  submission  even  to  Omnipotence. 

The  same  boldness  and  intrepidity  of  behaviour  discover*  itself  in  the 
several  adventures  which  he  meets  with  during  his  passage  through  the 
regions  of  unformed  matter,  and,  particularly  in  his  address  to  those  tremen- 
dous Powers  who  are  described  (960-970)  as  presiding  over  it. — A. 


BOOK    II.  91 

Conjured  against  the  High'st,  for  which  both  thou 

And  they,  outcast  from  God,  are  here  condemn'd 

To  waste  eternal  days  in  woe  and  pain  ?  895 

And  reckon'st  thou  thyself  with  Spirits  of  Heav'n, 

Hell-doom 'd,  and  breath 'st  defiance  here  and  scorn 

Where  I  reign  king,  and  to  enrage  thee  more, 

Thy  king  and  lord  ?     Back  to  thy  punishment, 

False  fugitive,  and  to  thy  speed  add  wings,  700 

Lest  with  a  whip  of  scorpions  I  pursue 

Thy  ling'ring,  or  with  one  stroke  of  this  dart 

Strange  horror  seize  thee,  and  pangs  unfelt  before. 

So  spake  the  grisly  terror,  and  in  shape, 

So  speaking,  and  so  threat'ning,  grew  tenfold  70S 

More  dreadful  and  deform.     On  th'  other  side, 
Incensed  with  indignation,  Satan  stood 
Unterrify'd,  and  like  a  comet  buru'd, 
That  fires  the  length  of  Ophiuchus  huge 

In  th'  arctic  sky,  and  from  his  horrid  hair  710 

Shakes  pestilence  and  war.     Each  at  the  head 
Levell'd  his  deadly  aim  ;  their  fatal  hands 
No  second  stroke  intend,  and  such  a  frown 
Each  cast  at  th'  other,  as  when  two  black  clouds, 
With  Heav'n 's  artill'ry  fraught,  come  rattling  on  715 

678-679.  Except:  This  passage  will  not  bear  a  critical  examination,  for  it 
implies  that  God  and  his  Son  are  created  things ;  but  the  poet  intended  to 
convey  no  such  idea.  If  for  created,  the  word  existing  be  substituted,  the 
sense  would  be  unembarassed.  The  word  but  is  used  with  similar  looseness 
in  lines  333,  336.  Richardson  has  pointed  out  a  similar  passage  in  Milton's 
Prose  Works,  "  No  place  in  Heaven  and  Earth,  except  Hell." 

693.  Conjured :  Leagued  together.     Virg.  Georg.  i.  280. 
'-  Kt  conjuratoi  co>lum  reicindere  fratres." 

709.  Opkiuckut,  or  Serpentarius  :  One  of  the  northern  constellations. 

710.  Pliny  has  this  expression  (ii.  22) ,  "  Cometas  horrentes  crine  sangui- 
neo."     The  ancient  poets  frequently  compare  a  hero  in  his  shining  armour, 
to  a  comet.     Poetry  delights  in  omens,  prodigies,  and  such  wonderful  events 
as  were  supposed  to  follow  upon  the  appearance  of  comets,  eclipses,  and  like 
events. — N. 

715.  Artillery.  Thunder. 


92  PARADISE    LOST. 

Over  the  Caspian  ;  then  stand  front  to  front 

Hov'ring  a  space,  till  winds  the  signal  blow 

To  join  their  dark  encounter  in  raid-air. 

So  frown'd  the  mighty  combatants,  that  llell 

Grew  darker  at  their  frown,  so  match'd  they  stood:  720 

For  never  but  once  more  was  either  like 

To  meet  so  great  a  foe :  and  now  great  deeds 

Had  been  achieved,  whereof  all  Hell  had  rung, 

Had  not  the  snaky  sorceress  that  sat 

Fast  by  Hell  gate,  and  kept  the  fatal  key,  725 

Ris'n,  and  with  hideous  outcry  rush'd  between. 

0  Father,  what  intends  thy  hand,  she  cry'd, 
Against  thy  only  Son  ?     What  fury,  O  Son, 
Possesses  thce  to  bend  that  mortal  dart 

Against  thy  Father's  head  ?  and  know'st  for  whom  ?  730 

For  Him  who  sits  above  and  laughs  the  while 
At  thee  ordain'd  his  drudge,  to  execute 
Whate'er  his  wrath,  which  he  calls  justice,  bids : 
His  wrath,  which  one  day  will  destroy  ye  both. 

She  spake,  and  at  her  words  the  hellish  pest  735 

Forbore  ;  then  these  to  her  Satan  return'd. 

So  strange  thy  outcry,  and  thy  words  so  strange 
Thou  interposest,  that  my  sudden  hand 
Prevented,  spares  to  tell  thee  yet  by  deeds 
What  it  intends,  till  first  I  know  of  thee,  740 

716.  The  Catpian  is  said  to  be  subject  to  violent  storms.  Hor.  Ode.  ii.  9 : 3 

721.  Onct  more :  In  the  person  of  Jesus  Christ  (734).     Heb.  ii.  14. 

758.  Out  of  thy  head  I  tprung :  An  allusion  to  the  heathen  fable  of  the 
goddess  Minerva  springing  out  of  the  head  of  Jupiter.  Her  appearance  is 
'represented  as  producing,  among  the  heavenly  beings,  at  first,  amazement 
and  terror;  but  afterwards  securing  the  approbation  and  favour  of  a  multi- 
tude of  them.  This  representation  exhibits  the  horror  in  which  the  idea  of 
sinning  against  God  was  first  regarded,  and  the  change  of  views  among  the 
sinning  angels,  upon  becoming  accustomed  to  acts  of  transgression.  The  same 
thing  is  true  among  men,  particularly  among  the  young  when  led  astray 
from  a  moral  course. 

In  the  seventh  and  eighth  chapters  of  Paul's  Epistle  to  the  Romans, 
and  in  the  first  chapter  of  the  Epistle  of  James,  may  be  found,  also,  a  vivid 
personification  of  sin. 


BOOK    II.  93 

What  thing  thou  art,  thus  double-form'd,  and  why 

In  this  infernal  vale  first  met  thou  call'st 

Me  Father,  and  that  phantasm  call'st  my  Son  ; 

I  know  thee  not,  nor  ever  saw  till  now 

Sight  more  detestable  than  him  and  thee.  745 

T'  whom  thus  the  portress  of  Hell  gate  reply 'd  : 
Hast  thou  forgot  me  then,  and  do  I  seem 
Now  in  thine  eyes  so  foul  ?  once  deem'd  so  fair 
In  Heav'n,  when  at  th'  assembly,  and  in  sight 
Of  all  the  Seraphim  with  thee  combined  750 

In  bold  conspiracy  against  Heav'n's  King, 
All  on  a  sudden  miserable  pain 
Surprised  thee,  dim  thine  eyes,  and  dizzy  swum 
In  darkness,  while  thy  head  flames  thick  and  fast 
Threw  forth,  till  on  the  left  side  op'ning  wide,  755 

Likest  to  thee  in  shape  and  count'nance  bright, 
Then  shining  heav'nly  fair,  a  Goddess  arm'd 
Out  of  thy  head  I  sprung  ;  amazement  seized 
All  th'  host  of  Heav'n  ;  back  they  recoil'd,  afraid 
At  first,  and  call'd  me  Sin,  and  for  a  sign  760 

Portentous  held  me  ;  but  familiar  grown 
I  pleased,  and  with  attractive  graces  won 
The  most  averse,  thee  chiefly,  who  full  oft 
Thyself  in  me  thy  perfect  image  viewing 
Becam'st  enamour'd,  and  such  joy  thou  took'st  765 

With  me  in  secret,  ^hat  my  womb  conceived 
A  growing  burthen.     Meanwhile  war  arose, 
And  fields  were  fought  in  Heav'n  ;  wherein  remain'd 
(For  what  could  else  ?)  to  our  Almighty  Foe 
Clear  victory  ;  to  our  part  loss  and  rout  770 

Through  all  the  empyrean.     Down  they  fell, 
Driv'n  headlong  from  the  pitch  of  Heav'n,  down 
Into  this  deep,  and  in  the  general  fall 

760.  For  a  tign :  As  a  prodigy,  or  phenomenon. 

767.  Growing  burthen  :  This  symbolizes  the  increasing  atrocity  and  hideous- 
ness  of  a  course  of  transgression,  or  its  tendency  to  propagate  itself. 
772.  Pitch:  Height 


94  PARADISE   LOST. 

I  also ;  at  which  time  this  powerful  key 

Into  my  hand  was  giv*n,  with  charge  to  keep  775 

These  gates  for  ever  shut ;  which  none  can  pass 

Without  my  op'ning.     Pensive  here  I  sat 

Alone ;  but  long  I  sat  not,  till  my  womb 

Pregnant  by  thee,  and  now  excessive  grown, 

Prodigious  motion  felt  and  rueful  throes  780 

At  last  this  odious  offspring  whom  thou  seest 

Thine  own  begotten,  breaking  violent  way, 

Tore  through  my  entrails,  that  with  fear  and  pain 

Distorted,  all  my  nether  shape  thus  grew 

Transform 'd  :  but  he  my  inbred  enemy  785 

Forth  issued,  brandishing  his  fatal  dart, 

Made  to  destroy.     I  fled,  and  cry'd  out  DEATH  ; 

Hell  trembled  at  the  hideous  name,  and  sigh'd 

From  all  her  caves,  and  back  resounded  Death. 

I  fled,  but  he  pursued  (though  more,  it  seems,  790 

Inflamed  with  lust  than  rage),  and  swifter  far, 

Me  overtook,  his  mother  all  dismay'd, 

And  in  embraces  forcible  and  foul 

Ingend'ring  with  me,  of  that  rape  begot 

These  yelling  monsters,  that  with  ceaseless  cry  795 

Surround  me,  as  thou  saw'st,  hourly  conceived 

And  hourly  born,  with  sorrow  infinite 

To  me  ;  for  when  they  list,  into  the  womb 

That  bred  them  they  return,  and  howl  and  gnaw 

My  bowels,  their  repast ;  then  bursting  forth  800 

Afresh  with  conscious  terrors  vex  me  round, 

That  rest  or  intermission  none  I  find. 

787.  Death :  Death  is  represented,  in  the  Holy  Scriptures,  as  the  product 
of  sin.  Rom.  v.  12,  u  By  one  man  sin  entered  into  the  world,  and  death  by 
sin,  and  so  death  hath  passed  upon  all  men,  for  that  all  have  sinned.'-' 

789.  An  imitation  of  Virg.  JEa.  ii.  53. 

••  Ins onucre  cave,  gemitumque  dedere  caverne." 

H. 

795.  YMing  momtert :  These  creatures  symbolize  the  pangs  of  remorse 
which  torment  the  sinner,  and  his  fearful  apprehensions  in  prospect  of  death. 
See  Heb.  x.  27. 

802.  Rat :  See  Isaiah  Iviii.  20,  21. 


BOOK    II. 


95 


Before  mine  eyes  in  opposition  sits 

Grim  Death,  my  son  and  foe,  who  sets  them  on, 

And  me,  his  parent,  would  full  soon  devour  805 

For  want  of  other  prey,  but  that  he  knows 

His  end  with  mine  involved ;  and  knows  that  I 

Should  prove  a  bitter  morsel,  and  his  bane, 

Whenever  that  shall  be.     So  Fate  pronounced. 

But  thou,  0  Father,  I  forewarn  thee,  shun  810 

His  deadly  arrow  ;  neither  vainly  hope 

To  be  invulnerable  in  those  bright  arms, 

Though  temper'd  heav'nly,  for  that  mortal  dint, 

Save  He  who  reigns  above,  none  can  resist. 

She  finish'd,  and  the  subtle  Fiend  his  lore  815 

Soon  learn'd,  now  milder,  and  thus  answer'd  smooth. 
Dear  Daughter,  since  thou  claim 'st  me  for  thy  sire, 
And  my  fair  son  here  show'st  me,  the  dear  pledge 
Of  dalliance  had  with  thee  in  Heav'n,  and  joys 
Then  sweet,  now  sad  to  mention,  through  dire  change          820 
BefalTn  us  unforeseen,  unthought  of ;  know 
I  come  no  enemy,  but  to  set  free 
From  out  this  dark, and  dismal  house  of  pain 
Both  him  and  thee,  and  all  the  heav'nly  host 
Of  Spirits,  that  in  our  just  pretences  arin'd  825 

805-7.  There  is  a  beautiful  circumstance  alluded  to  in  these  lines. — A. 

807.  Hit  end,  $c. :  Death  livet  by  sin. 

809.  The  heathen  poets  make  Jupiter  superior  to  Fate.  Iliad  i.  5 ;  JEn. 
iii.  375 ;  iv.  614.  But  Milton,  with  great  propriety,  makes  the  fallen  angels 
and  Sin  here  attribute  events  to  Fate,  without  any  mention  of  the  Supreme 
Being. — N. 

813.  Dint:  Stroke. 

817.  Dear  daughter :  Satan  had  now  learned  his  lore  or  lesson,  and  the 
reader  will  observe  how  artfully  he  changes  his  language.  He  had  said 
before  (745) ,  that  he  had  never  seen  sight  more  detestable ;  but  now  it  is 
dear  daughter,  and  my  fair  son. 

824.  Both  him  and  thee,  Sfc. ;  The  reader  will  observe  how  naturally  the 
three  persons  concerned  in  this  allegory  are  tempted  by  one  common  interest 
to  enter  into  a  confederacy  together,  and  how  properly  Sin  is  made  the  portress 
of  Hell,  and  the  only  being  that  can  open  the  gates  to  that  world  of  torture. 


96  PARADISE    LOST. 

Fell  with  us  from  on  high :  from  them  I  go 

This  uncouth  errand  sole,  and  one  for  all 

Myself  expose,  with  lonely  steps  to  tread 

TV  unfounded  deep,  and  through  the  void  immense 

To  search  with  wand'ring  quest  a  place  foretold  830 

Should  be,  and,  by  concurring  signs,  ere  now 

Created  vast  and  round,  a  place  of  bliss 

In  the  purlieus  of  Heav'n,  and  therein  placed 

A  race  of  upstart  creatures  to  supply 

Perhaps  our  vacant  room,  though  more  removed,  835 

Lest  Heav'n  surcharged  with  potent  multitude 

Might  hap  to  move  new  broils  :  Be  this  or  aught 

Than  this  more  secret  now  design'd,  I  haste 

To  know,  and  this  once  known,  shall  soon  return, 

And  bring  ye  to  the  place  where  thou  and  Death  840 

Shall  dwell  at  ease,  and  up  and  down  unseen 

Wing  silently  the  buxom  air,  embalin'd 

With  odours :  there  ye  shall  be  fed  and  fill'd 

Immeasurably,  all  things  shall  Se  your  prey. 

He  ceased,  for  both  seem'd  highly  pleased  ;  and  Death    845 
Grinn'd  horrible  a  ghastly  smile,  to  hear 
His  famine  should  be  fill'd,  and  blest  his  maw 
•  Destined  to  that  good  hour :  no  less  rejoiced 
His  mother  bad,  and  thus  bespake  her  sire : 

The  key  of  this  infernal  pit  by  due,  850 

And  by  command  of  Heav'n's  all-powerful  King, 
I  keep,  by  him  forbidden  to  unlock 
These  adamantine  gates  ;  against  all  force 
Death  ready  stands  to  interpose  his  dart, 

827.  Uncouth:  Unusual.     Sole:  Alone. 
833.  Purlieu* :  Neighbourhood. 

840.  Bring  ye :  It  was  Satan's  horrid  design  to  introduce  sin  and  death 
into  our  world. 

842.  Buxom :  Yielding,  flexible,  from  a  Saxon  word,  signifying  u  to  bend." 
The  word  has  this  sense  in  a  prose  sentence  of  Milton :  "  Thinking  theiebj 
to  make  them  more  tractable  and  buxom  to  bis  government" — N. 

850.  Due:  Ri^ht 

854.  Dtatk :  The  penalty  of  disobeying  God. 


BOOK    II.  97 

Fearless  to  be  o'ermatch'd  by  living  might.  855 

But  what  owe  I  to  his  commands  above 

Who  hates  me,  and  hath  hither  thrust  me  down 

Into  this  gloom  of  Tartarus  profound, 

To  sit  in  hateful  office  here  confined, 

Inhabitant  of  Heav'n,  and  heav'nly  born,  860 

Here  in  perpetual  agony  and  pain, 

With  terrors  and  with  clamours  compass'd  round 

Of  mine  own  brood,  that  on  my  bowels  feed  ? 

Thou  art  my  father,  thou  my  author,  thou 

My  being  gav'st  me  ;  whom  should"  I  obey  865 

But  thee,  whom  follow  ?  thou  wilt  bring  me  soon 

To  that  new  world  of  light  and  bliss,  among 

The  Gods  who  live  at  ease,  where  I  shall  reign 

At  thy  right  hand  voluptuous,  as  beseems 

Thy  daughter  and  thy  darling,  without  end.  870 

Thus  saying,  from  her  side  the  fatal  key, 
Sad  instrument  of  all  our  woe,  she  took  ; 
And  tow'rds  the  gate  rolling  her  bestial  train, 

855.  Living  might :  Except  that  of  God,  at  whose  command  Sin  and  Death 
were  appointed  to  guard  the  gates  of  Hell. 

856.  Owe  I:  Sin  refuses  obedience  to  God,  casts  off  allegiance  to  Him. 
860.  Sin  was  born  in  Heaven  when  Satan  committed  his  first  offence 

(864-5). 

866.  Whom  follow :  That  is,  whom  shall  I  follow  ?  Sin  yields  obedience 
to  Satan.  So  every  act  of  human  transgression  is  represented  in  Scripture 
as  an  act  of  homage  to  Satan.  John  viii.  44 ;  Ephes.  ii.  1-3. 

871.  It  is  one  great  part  of  the  poet's  art,  to  know  when  to  describe  thing* 
in  general,  and  when  to  be  very  circumstantial  and  particular.     Milton  has, 
in  this  and  the  following  lines,  shown  his  judgment  in  this  respect.    The 
first  opening  of  the  gates  of  Hell  by  Sin,  is  an  incident  of  such  importance 
that  every  reader's  attention  must  have  been  greatly  excited,  and,  conse 
quently,  as  highly  gratified  by  the  minute  detail  of  particulars  our  author 
has  given  us.     It  may,  with  justice,  be  further  observed,  that  in  no  j>art 
of  the  poem  the  versification  is  better  accommodated  to  the  sense.     The 
drawing  up  of  the  portcullis,  the  turning  of  the  key,  the  sudden  shooting  of 
the  bolts,  and  the  flying  open  of  the  doors,  are,  in  some  sort,  described  by 
the  very  break  and  sound  of  the  verse. — T.  ' 

872.  Sad  instrument  of  all  our  woe :  The  escape  of  Satan  to  our  world 
was  the  occasion  of  human  sin  and  misery. 

7 


98  PARADISE    LOST. 

Forthwith  the  huge  portcullis  high  up-drew, 

Which  but  herself,  not  all  the  Stygian  pow'rs  875 

Could  once  have  moved ;  then  in  the  key-hole  turns 

Th'  intricate  wards,  and  cv'ry  bolt  and  bar 

Of  massy  iron  or  solid  rock  with  ease 

Unfastens.     On  a  sudden  open  fly 

With  impetuous  recoil  and  jarring  sound  880 

Th'  infernal  doors,  and  on  their  hinges  grate 

Harsh  thunder,  that  the  lowest  bottom  shook 

Of  Erebus.     She  open'd  ;  but  to  shut 

Excell'd  her  pow'r  :  the  gates  wide  open  stood, 

That  with  extended  wings  a  banner'd  host  885 

Under  spread  ensigns  marching  might  pass  through 

With  horse  and  chariots  rank'd  in  loose  array  ; 

So  wide  they  stood,  and  like  a  furnace  mouth 

0">, 

879-883.  On  a  tudden,  tfc. :  The  description  just  given  of  the  gates  is 
highly  poetical,  and  now  of  the  opening  of  the  gates.  There  is  a  harshness 
in  the  sound  of  the  words,  that  happily  corresponds  to  the  meaning  con- 
yeyed,  or  to  the  fact  described.  This  correspondence  of  the  sound  of  the 
language  to  the  sense,  is  a  great  rhetorical  beauty  :  in  this  case,  it  also  ad- 
mirably serves  to  impress  the  mind  with  horror. 

883.  See  Virg.  Georg.  iv.  471,  "Erebi  de  sedibus  imis."  Erebut :  Ac- 
cording to  ideas  of  the  Homeric  and  Hesiodic  ages,  the  world  or  universe 
was  a  hollow  globe,  divided  into  two  equal  portions  by  the  flat  disk  of  the  earth. 
The  external  shell  of  this  globe  is  called  by  the  poets  brazen  and  iron,  pro- 
bably only  to  express  its  solidity.  The  superior  hemisphere  was  named 
Heaven:  the  inferior  one,  Tartarut.  The  length  of  the  diameter  of  the 
hollow  sphere,  is  thus  given  by  Hesiod.  It  would  take,  he  says,  nine  days 
for  an  anvil  to  fall  from  Heaven  to  Earth;  and  an  equal  space  of  time 
would  be  occupied  by  its  fall  from  Earth  to  the  bottom  of  Tartarus.  The 
luminaries  which  gave  light  to  gods  and  men,  shed  their  radiance  through 
all  the  interior  of  the  upper  hemisphere  ;  while  that  of  the  inferior  one  was 
filled  with  gloom  and  darkness,  and  its  still  air  was  unmoved  by  any  wind. 
Tartarus  was  regarded,  at  this  period,  as  the  prison  of  the  gods,  and  not  a* 
the  place  of  torment  for  wicked  men,  being  to  the  gods  what  Erebut  was  to 
men — the  abode  of  those  who  were  driven  from  the  supernal  world.  Ere- 
bus lay  between  the  Earth  and  Hades,  beneath  the  latter  of  which  wu 
Tartarus. — AKTHOS. 

883-4.  But  to  thut,  tfc. :  An  impressive  lesson  is  here  incidentally  con- 
veyed— that  it  is  easy  to  sin,  but  not  so  easy  to  avoid  the  penal  corue- 
•equence* 


BOOK    II.  99 

\ 

Cast  forth  redounding  smoke  and  ruddy  flame. 

Before  their  eyes  in  sudden  view  appear  890 

The  secrets  of  the  hoary  deep,  a  dark 

Illimitable  ocean,  without  bound,    . 

Without  dimension,  where  length,  breadth,  and  heighth, 

And  time,  and  place,  are  lost ;  where  eldest  Night 

And  Chaos,  ancestors  of  Nature,  hold  895 

Eternal  anarchy,  amidst  the  noise 

Of  endless  wars,  and  by  confusion  stand. 

For  hot,  cold,  moist,  and  dry,  four  champions  fierce 

Strive  here  for  mast'ry,  and  to  battle  bring 

Their  embryon  atoms  ;  they  around  the  flag  900 

Of  each  his  faction,  in  their  sev'ral  dans, 

Light-arm'd  or  heavy,  sharp,  smooth,  swift,  or  slow, 

Swarm  populous,  unnumber'd  as  the  sands 

Of  Barca  or  Gyrene's  torrid  soil, 

Levy'd  to  side  with  warring  winds,  and  poise  905 

394-5.  Night :  By  the  Romans,  Night  was  personified  as  the  daughter  of 
Chaos.  Both  are  here  represented  as  progenitors  of  Nature,  by  which  the 
arranged  creation  is  meant.  Dropping  the  allegory,  the  idea  conveyed,  iy, 
that  night  and  chaos,  or  darkness  and  a  confused  state  of  matter,  preceded 
the  existence  of  nature,  or  of  the  universe  in  its  fully  arranged  and  organized 
form.  Night  and  Chaos  are  represented  as  the  monarchs  of  a  confused  state 
of  the  elements  of  things,  among  which  hot,  cold,  moist,  or  dry,  like  four 
fierce  champions,  are  striving  for  the  mastery.  The  false  Epicurean  theory 
of  creation  is  here  alluded  to,  according  to  which  the  worlds  were  produced 
by  a  fortuitous  concourse  of  atoms.  u  Chance  governs  all." 

898.  For  hot:  Ovid  i.  19,  &c. 

"  Frigida  pugnabaut  calidis,  humentia  siccis 
Mollia  cum  duns,  line  pondere  habentia  pondus." 

Milton  has,  in  this  description,  omitted  all  the  puerilities  that  disfigure 
Ovid's.— N. 

901.  Barca :  For  the  most  part  a  desert  country,  on  the  northern  coast  of 
Africa,  extending  from  the  Syrtis  Major  as  far  as  Egypt.  Cyrene,  was  the 
capital  of  Cyrenaica  (which  was  included  in  Barca) ,  on  the  shore  of  the 
Mediterranean,  west  of  Egypt. 

905.  The  atoms,  or  indivisible  particles  of  matter,  are  compared,  in  re- 
spect to  number  and  motion,  to  the  sands  of  an  African  desert,  which  are 
mustered  to  side  with,  or  assist,  contending  winds  in  their  mutual  struggles. 
Poite  their  lighter  win/it:  Give  weigh?,  or  ballast,  to  the  lighter  winga  of 


100  PARADISE    LOST. 

Their  lighter  wings.     To  whom  these  most  adhere, 

He  rules  a  moment ;  Chaos  umpire  sits, 

And  by  decision  more  embroils  the  fray 

By  which  he  reigns  :  next  him  high  arbiter 

Chance  governs  all.     Into  this  wild  abyss,  910 

The  womb  of  Nature,  and  perhaps  her  grave, 

Of  neither  sea,  nor  shore,  nor  air,  nor  fire, 

But  all  these  in  their  pregnant  causes  mix'd 

Confus'dly,  and  which  thus  must  ever  fight, 

Unless  tii'  Almighty  Maker  them  ordain  915 

His  dark  materials  to  create  more  worlds ; 

Into  this  wild  abyss  the  wary  Fiend 

Stood  on  the  brink  of  Hell  and  look'd  a  while, 

Pond 'ring  his  voyage  :  for  no  narrow  frith 

the  winds.  An  allusion  is  here  made  to  the  birds  described  by  Pliny,  as 
ballasting  themselves  with  small  stones  when  a  storm  rises ;  or,  to  the  bees 
described  by  Virg.  Georg.  iv.  194. — R. 

906.  To  whom  thett  most :  The  reason  why  any  one  of  these  champions 
rultt  (though  but  for  a  moment) ,  is,  because  the  atoms  of  his  faction  adhere 
mott  to  him ;  or,  the  meaning  may  be,  to  whatever  side  the  atoms  tem- 
porarily adhere,  that  side  rules  for  the  moment. — E.  B. 

910.  Wild  abyst :  Milton1 1  tystem  of  the  univeru  is,  in  short,  that  the  Em- 
pyrean Heaven,  and  Chaos,  and  Darkness,  were  before  the  Creation — Heaven 
above  and  Chaos  beneath ;  and  then,  upon  the  rebellion  of  the  angels,  first 
Hell  was  formed  out  of  Chaos,  stretching  far  and  wide  beneath ;  and  after- 
wards Heaven  and  Earth  were  formed — another  world  hanging  over  the  realm 
of  Chaos,  and  won  from  his  dominion. — N. 

912.  Possessing  neither  sea  nor  shore,  &c. 

918.  Stood and  looked:  These  words  are  to  be  transposed  to  make 

the  sense  plain;  which  is,  that  the  wary  Fiend  stood  on  tic  brink  of  Hell, 
and  looked  a  while  into  this  wild  abyss.    A  similar  liberty  is  taken  by  the 
poet,  in  the  transposition  of  words,  in  Book  V.  368. 

919.  Pondering  hit  voyage:  In  Satan's  voyage  through  the  chaos,  there  are 
several  imaginary  persons  described  as  residing  in  that  immense  waste  of 
matter.    This  may,  perhaps,  be  conformable  to  the  taste  of  those  critics  who 
are  pleased  with  nothiug  in  a  poet  which  has  not  life  and  manners  ascribed 
to  it;  but,  for  my  own  part,  says  Addison,  I  am  pleased  most  with  those 
passages  in  this  description,  which  carry  in  them  a  greater  measure  of  pro- 
bability, and  are  such  as  might  possibly  have  happened.     Of  this  kind  is  hie 
first  mounting  in  the  smoke  that  rises  from  the  infernal  pit ;  his  falling  into 
a  cloud  of  nitre,  and  the  like  combustible  material*,  which,  by  their  explo- 


BOOK  ir.  101 

He  had  to  cross.     Nor  was  his  ear  less  peal'd  920 

With  noises  loud  and  ruinous  (to  compare 

Great  things  with  small)  than  when  Bellona  storms 

With  all  her  batt'ring  engines  bent,  to  raze 

Some  capital  city  ;  or  less  than  if  this  frame 

Of  Heav'n  were  falling,  and  these  elements  925 

In  mutiny  had  from  her  axle  torn 

The  steadfast  earth.     At  last  his  sail-broad  vans 

He  spreads  for  flight,  and  in  the  surging  smoke 

Uplifted  spurns  the  ground  ;  thence  many  a  league, 

As  in  a  cloudy  chair,  ascending  rides  930 

Audacious  ;  but  that  seat  soon  failing,  meets 

A  vast  vacuity :  all  unawares 

Flutt'ring  his  pennons  vain,  plumb  down  he  drops 

Ten  thousand  fathom  deep,  and  to  this  hour 

Down  had  been  falling,  had  not  by  ill  chance,  935 

The  strong  rebuff  of  some  tumultuous  cloud, 

Instinct  with  fire  and  nitre,  hurried  him 

As  many  miles  aloft :  that  fury  stay'd, 

sion,  still  hurried  him  onward  in  his  voyage ;  his  springing  up  like  a  pyra- 
mid of  fire,  with  his  laborious  passage  through  that  confusion  of  elements 
which  the  poet  calls  "  the  womb  of  Nature,  and  perhaps  her  grave.— A. 

921.  Compare,  fyc.:  Virg.  EC.  i.  24,  "Parvis  componere  magna." 

922.  Bellona :  The  goddess  of  war. 

927.  Van* :  Wings.  As  the  air  and  water  are  both  fluids,  the  metaphors 
taken  from  the  one  are  often  applied  to  the  other,  and  flying  is  compared  to 
sailing,  and  sailing  to  flying.  Says  Virg.  JEn.  iii.  520,  lt  Velorum  pandimus 
alas,"  and  in  JEn.  i.  300. 

" rolat  ille  per  aera  magnum 

Remigio  alarum." 

Newton  has  furnished  examples  also  from  Spenser. 

933.  Pennon* :  The  common  meaning  is  banners ;  but  it  probably  is  used 
for  pinions,  and  is  synonymous  with  ran»,  used  above.  Plumb :  Perpendi- 
cularly. 

935.  ///  chance :  An  ill  chance  for  mankind  that  he  was  so  far  speeded  on 
his  journey. — P. 

938.  That  fury  ttay'd:  That  fiery  rebuff  ceased,  quenched  and,  put  out  by 
•  soft  quicksand.     Syrtis  is  explained  by  neither  tea  nor  /am/,  exactly  agree 
ing  with  Lucan. 

"  Syrtes— in  dubio  pelagi,  Urraeque  reliquit" 


102  PARADISE    LOST. 

Quench M  in  a  boggy  Syrtis,  neither  sea, 

Nor  good  dry  land :  nigh  founder'd  on  he  fares,  940 

Treading  the  crude  consistence,  half  on  foot, 

Half  flying  ;  behoves  him  now  both  oar  and  sail. 

As  when  a  gryphon  through  the  wilderness 

With  winged  course,  o'er  hill  or  moory  dale, 

Pursues  the  Arimaspian,  who  by  stealth  945 

Had  from  his  wakeful  custody  purloin'd 

The  guarded  gold  :  so  eagerly  the  Fiend 

O'er  bog,  or  steep,  through  strait,  rough,  dense  or  rare, 

With  head,  hands,  wings,  or  feet  pursues  his  way, 

And  swims,  or  sinks,  or  wades,  or  creeps,  or  flies  :  950 

At  length  a  universal  hubbub  wild 

Of  stunning  sounds  and  voices  all  confused, 

Borne  through  the  hollow  dark,  assaults  his  ear 

With  loudest  vehemence  :  thither  he  plies, 

Undaunted  to  meet  there  whatever  Pow'r  955 

Or  Spirit  of  the  nethermost  abyss 

Might  in  that  noise  reside,  of  whom  to  ask 

Which  way  the  nearest  coast  of  darkness  lies 

940.  Fart*:  Goes. 

942.  Behove*  Aim,  tfc. :  It  behoveth  him  more  to  use  both  his  oars  and  his 
sails,  as  galleys  do,  according  to  the  proverb,  Remis  velisque,  with  might 
and  main. — H. 

943.  Gryphon :  An  imaginary  animal,  part  eagle  and  part  lion,  said  to 
watch  over  mines  of  gold,  and  whatever  was  hidden  for  safe  keeping.    The 
Jlrimaspians  were  a  people  of  Scythia,  who,  according  to  the  legend  related 
by  Herodotus,  had  but  one  eye,  and  waged  a  continual  warfare  with  the 
griffons  that  guarded  the  gold,  which  was  found  in  great  abundance  where 
these  people  resided. 

948.  The  difficulty  of  Satan's  voyage  is  very  well  expressed  by  so  many 
monosyllables,  which  cannot  be  pronounced  but  slowly,  and  with  frequent 
pauses. — N. 

956.  Nethermott :  While  the  throne  of  Chaot  was  above  Hell,  and,  con- 
sequently, a  part  of  the  abytt  was  so,  a  part  of  that  abyss  was,  at  the  same 
time,  far  below  Hell ;  so  far  below,  that  when  Satan  went  from  Hell  on  his 
voyage,  he  fell  in  that  abyu  ten  thousand  fathoms  deep  (934) ,  and  the  poet 
there  adds  that  if  it  had  not  been  for  an  accident,  he  had  been  falling  down 
there  to  this  hour ;  nay,  it  was  illimitable,  and  where  height  it  loit.  Of  couise 
the  abyss,  considered  as  a  whole,  was  ntthermott  in  respect  to  Hell. — P. 


BOOK    II.  103 

Bord'ring  on  light ;  when  strait  behold  the  throne 

Of  Chaos,  and  his  dark  pavilion  spread  960 

Wide  on  the  wasteful  deep ;  with  him  enthroned 

Sat  sable-vested  Night,  eldest  of  things, 

The  consort  of  his  reign  ;  and  by  them  stood 

Orcus  and  Ades,  and  the  dreaded  name 

Of  Demogorgon  ;  Rumour  next  and  Chance,  965 

And  Tumult  and  Confusion,  all  embroil'd, 

And  Discord,  with  a  thousand  various  mouths. 

T'  whom  Satan  turning  boldly,  thus  :  Ye  Pow'rs 
And  Spirits  of  this  nethermost  abyss, 

Chaos  and  ancient  Night,  I  come  no  spy,  970 

With  purpose  to  explore  or  to  disturb 
The  secrets  of  your  realm,  but  by  constraint 
Wand'ring  this  darksome  desert,  as  my  way 
Lies  through  your  spacious  empire  up  to  light, 

964.  Orcus  and  Ades :  Orcus  and  Hades.  These  terms  usually  denote  the 
abodes  of  departed  spirits ;  sometimes  are  used  as  names  of  Pluto,  the  fabled 
deity  that  presides  over  those  abodes.  They  are  here  personified,  and 
occupy  a  place  in  the  court  of  Chaos. 

965-6.  Name,  $t. :  There  was  a  notion  among  the  ancients  of  a  certain 
deity,  whose  very  name  they  supposed  capable  of  producing  the  most  ter- 
rible effects,  and  which  they  therefore  dreaded  to  pronounce.  He  was  con- 
sidered as  possessing  great  power  in  incantations ;  and  to  have  obtained  this 
name  from  the  power  which  he  had  of  looking  with  impunity  upon  the 
Gorgon,  that  turned  all  other  spectators  to  stone.  The  dreaded  name  of  De- 
mogorgon here  stands  for  '•'  the  dreaded  Demogorgon,"  by  a  common  figure, 
used  especially  by  the  sacred  writers.  See  Rev.  xi.  13, ''  And  in  the  earth- 
quake were  slain  names  of  men  seven  thousand,"  meaning,  of  course,  seven 
thousand  men. — N.  Rumor  next,  fyc. :  Addison  seems  to  disapprove  of  these 
fictitious  beings,  thinking  them,  I  suppose  (like  Sin  and  Death),  improper  for 
an  epic  poem  ;  but  I  see  no  reason  why  Milton  may  not  be  allowed  to  place 
such  imaginary  beings  in  the  regions  of  Chaos,  as  well  as  Virgil  describe  simi- 
lar beings,  Grief,  and  Fear,  and  Want,  and  Sleep,  and  Death,  and  Discord  like- 
wise, within  the  confines  of  Hell ;  and  why  what  is  accounted  a  beauty  in 
one  should  be  deemed  a  fault  in  the  other?  See  JEn.  vi.  273,  &c.,  and  Dry- 
den's  translation  of  the  passage.  Other  writers  have  introduced,  with 
general  approbation,  similar  fictitious  beings. — N. 

966.  Embroiled :  Confusedly  intermixed. 

972.  Secret* :  Secret  places  is  the  more  probable  meaning :  yet  it  may 
mean,  secret  counsels  and  transactions.  See  Book  I.  167  ;  VII.  95. — N. 


104  PARADISE    LOST. 

Alone,  and  without  guide,  half  lost,  I  geek  975 

What  readiest  path  leads  where  your  gloomy  bounds 
Confine  with  Heav'n ;  or  if  some  other  place 
From  your  dominion  won,  th'  ethereal  King 
Possesses  lately,  thither  to  arrive 

I  travel  this  profound  ;  direct  my  course ;  980 

Directed  no  mean  recompense  it  brings 
To  your  behoof,  if  I  that  region  lost, 
All  usurpation  thence  expell'd,  reduce 
To  her  original  darkness  and  your  sway 

(Which  is  my  present  journey),  and  once  more  985 

Erect  the  standard  there  of  ancient  Night ; 
Yours  be  th'  advantage  all,  mine  the  revenge 
Thus  Satan  ;  and  him  thus  the  Anarch  old, 
With  fault'ring  speech  and  visage  incomposed, 
Answer'd :  I  know  thee,  stranger,  who  thou  art ;  990 

That  mighty  leading  Angel,  who  of  late 
Made  head  against  Heav'n's  King,  though  overthrown. 
I  saw  and  heard  ;  for  such  a  nuiu'rous  host       . 
Fled  not  in  silence,  through  the  frighted  deep 
With  ruin  upon  ruin,  rout  on  rout,  995 

Confusion  worse  confounded  ;  and  Heav'n  gates 
Pour'd  out  by  millions  her  victorious  bands 
Pursuing.     I  upon  my  frontiers  here 
Keep  residence  ;  if  all  I  oan  will  serve 

That  little  which  is  left  so  to  defend,  1000 

Encroach'd  on  still  through  your  intestine  broils, 
Weak'ning  the  sceptre  of  old  Night :  first  Hell 

981.  This  passage  is  thus  paraphrased  by  Newton:  My  course  directed 
may  bring  no  little  recompense  and  advantage  to  you,  if  I  reduce  that  lost 
region,  all  usurpation  being  thence  expelled,  to  her  original  darkness  and 
vour  sway,  which  is  the  purport  of  my  present  journey,  ice. 

982.  Behoof:  Advantage.     Lott :  That  is,  to  those  whom  he  addressed, 
having  been  withdrawn  from  a  chaotic  condition. 

999.  Can:  Can  do. 

1000.  So:  In  this  manner;  that  is,  by  keeping  my  residence  on  the  fron- 
tiers, and  doing  all  I  can. 

1002.  Fir *t  HM  (was  encroached  on) 


BOOK    II.  105 

Your  dungeon  stretching  far  and  wide  beneath  ; 

Now  lately  Heav'n  and  Earth,  another  world, 

Hung  o'er  my  realm,  link'd  in  a  golden  chain  1005 

To  that  side  Heav'n  from  whence  your  legions  fell  • 

If  that  way  be  your  walk,  you  have  not  far ; 

So  much  the  nearer  danger  ;  go  and  speed ; 

Havock,  and  spoil,  and  ruin,  are  my  gain. 

He  ceased,  and  Satan  stay'd  not  to  reply ;  1010 

But  glad  that  now  his  sea  should  find  a  shore, 
With  fresh  alacrity  and  force  renew'd, 
Springs  upward  like  a  pyramid  of  fire 
Into  the  wild  expanse,  and  through  the  shock 
Of  fighting  elements,  on  all  sides  round  1015 

Environ'd,  wins  his  way  ;  harder  beset 

1004.  Another  world  (was  encroached  on).  The  term  Heaven  is  here  the 
•tarry  heaven,  which,  together  with  our  earth,  constitutes  the  other  "  world" 
here  mentioned. 

1005-6.  The  idea  may  have  been  suggested  by  the  golden  chain  with 
which  Jupiter  is  described  in  the  Iliad,  book  viii.,  as  drawing  up  the  earth. 
Heaven,  in  these  lines,  denotes  the  residence  of  Deity,  and  the  abode  of 
righteous  men  and  angels,  called  the  empyreal  Heaven,  line  1047.  The  ques- 
tion arises,  how  the  intestine  broil*,  originated  by  the  fallen  angels,  had  produced 
the  encroachments  above  referred  to  ?  To  this  question,  the  answer  may  be 
rendered,  that  Hell  was  created  out  of  chaotic  materials  to  serve  as  a  prison 
for  the  apostate  angels ;  and  that  our  world  was  created  out  of  similar  ma- 
terials to  furnish  an  abode  for  a  holy  race  that  might  serve  as  a  compen- 
sation for  the  loss  of  the  fallen  angels  from  the  services  of  Heaven.  See 
Book  III.  678-80.  The  atoms  from  which  Hell  and  the  Earth  were  formed, 
previously  to  the  "  intestine  broils"  in  the  angelic  family,  belonged  to  the 
kingdom  of  Chaos  and  Old  Night.  See  345-386.  Night's  sceptre  was  thus 
weakened  by  the  withdrawment  of  a  part  of  her  dominions. 

1011.  Find  a  thore :  A  metaphor,  expressive  of  his  joy  that  now  his  travel 
and  voyage  should  terminate ;  somewhat  like  that  of  one  of  the  ancients, 
who,  reading  a  tedious  book,  and  coming  near  to  the  end,  cried,  /  tee  land, 
Terrain  video. — N. 

1013.  Like  a  pyramid  of  fire:  To  take  in  the  full  meaning  of  the  mag- 
nificent similitude,  we  must  imagine  ourselves  in  chaos,  and  a  vast  luminous 
body  rising  upward  near  the  place  where  we  are,  so  swiftly  as  to  appear  a 
continued  track  of  light,  and  lessening  to  the  view  according  to  the  increas* 
of  distance,  till  it  end  in  a  point,  and  then  disappear ;  and  all  this  must 
be  supposed  to  strike  our  eye  at  one  instant. — BKATTIE. 


106  PARADISE    LOST. 

And  more  endanger'd  than  when  Argo  pass'd 

Through  Bosphorus,  betwixt  the  jostling  rocks  ; 

Or  when  Ulysses  on  the  larboard  shunn'd 

Charybdis,  and  by  th'  other  whirlpool  steer'd.  1020 

So  he  with  difficulty  and  labour  hard 

Moved  on,  with  difficulty  and  labour  he  ; 

But  he  once  past,  soon  after  when  man  fell, 

Strange  alteration  !  Sin  and  Death  amain 

Following  his  track,  such  was  the  will  of  Heav'n,  1025 

Paved  after  him  a  broad  and  beaten  way 

Over  the  dark  abyss,  whose  boiling  gulf 

Tamely  endured  a  bridge  of  wondrous  length 

From  Hell  continued  reaching  th'  utmost  orb 


1017.  JJrifo:  There  was  an  ancient  fable  that  two  small  islands,  called 
Sympltgadt*,  at  the  mouth  of  the  Thracian  Bosphorus  (Straits  of  Constan- 
tinople) ,  floated  about,  and  sometimes  united  to  crush  those  vessels  which 
chanced  at  the  time  to  be  passing  through  the  Straits.  The  ship  Ar%o,  on 
its  way  to  Colchis,  had  a  narrow  escape  in  passing,  having  lost  the  ex- 
tremity of  the  stern. 

1021-2.  With  difficulty,  iff.:  These  lines  can  be  pronounced  only  with 
•ome  effort,  and  hence  are  well  adapted  to  impress  the  idea  which  they  con- 
vey. The  repetition  of  the  idea  also  favors  the  same  result. 

1024.  Jimain:  Violently. 

1028.  Bridge,  ^e.  :  It  has  been  properly  objected  to  this  passage,  that  the 
same  bridge  is  described  in  Book  x.  for  several  lines  together,  poetically  and 
pompously,  as  a  thing  untouched  before,  and  an  incident  to  surprise  the  reader  ; 
and  therefore  the  poet  should  not  have  anticipated  it  here.  —  N. 

1029.  Utmott  orb  :  The  idea  here  conveyed  is  entirely  different  from  what 
to  most  readers  will  seem  the  obvious  one.     Iq  Book  X.  302,  the  bridge  is 
represented  as  "joining  to  the  wall  immoveable  of  this  now  fenceless  world." 
The  same  thing  is  described  (317)  as  "the  outside  base  of  this  round  world." 
L.  Book  III.  74,  75,  Satan  is  represented  as 

"  ......  Ready  now 

To  itoop  with  wearied  wlngf  and*wllling  feet 
On  the  bare  ouliide  of  thii  world,  that  teera'd 
Firm  land  embosom'd.  without  firmament, 
Uncertain  which,  in  ocean  or  in  air." 

A  more  full  description  of  the  same  locality  is  furnished  Book  III.  417-430  ; 
497-602;  526-328;  540-543.  The  poet,  in  these  passages,  brings  up  be- 
fore our  imagination,  an  immense  opaque  hollow  sphere,  separating  the  reign 
of  Chaos  and  Old  Night  from  the  solar  and  sidereal  system. 


BOOK    II.  107 

Of  this  frail  world  ;  by  which  the  Spirits  perverse  1030 

With  easy  intercourse  pass  to  and  fro. 
,To  tempt  or  punish  mortals,  except  whom 
God  and  good  Angels  guard  by  special  grace 
But  now  at  last  the  sacred  influence 

Of  light  appears,  and  from  the  walls  of  Heav'n  1035 

Shoots  far  into  the  bosom  of  dim  Night 
A  glimin'ring  dawn.     Here  Nature  first  begins 
Her  farthest  verge,  and  Chaos  to  retire 
As  from  her  outmost  works  a  broken  foe 
With  tumult  less,  and  with  less  hostile  din,  1040 

That  Satan  with  less  toil,  and  now  with  ease, 
Wafts  on  the  calmer  wave  by  dubious  light, 
And  like  a  weather-beaten  vessel  holds 
Gladly  the  port,  though  shrouds  and  tackle  torn  ; 
Or  in  .the  emptier  waste,  resembling  air,  1045 

Weighs  his  spreadVings,  at  leisure  to  behold 
Far  off  th'  empyreal  Heav'n,  extended  wide 
In  circuit,  undetermined  square  or  round, 

1046.  Weighs :  Lifts. 

1047.  Empyreal  Heaven:  The  highest  and  purest  region  of  heaven,  or  sim- 
ply, the  pure  and  brilliant  heaven,  from  a  word  signifying  fire. 

1048.  Undetermined  square  or  round :  Of  no  definite  boundaries. 

1052.  Pendent  world:  From  Shakspeare's  Measure  for  Measure,  Act  III. 
Scene  1. 

1052-3.  This  pendent  world.  The  earth  alone  is  not  meant,  but  the  new 
creation,  Heaven  and  Earth,  the  whole  orb  of  fixed  stars,  including  the  plau- 
ets,  the  earth  and  the  sun.  In  line  1004,  Chaos  had  said, 

"Now  lately,  Heav'n  and  Earth,  another  world. 
Hung  o'er  my  realm,  linked  in  a  golden  chain.'* 

Satan  had  not  yet  seen  the  earth,  nor  any  of  those  other  luminous  bodies 
he  was  afterwards  surprised  at  the  sudden  view  of  all  Ms  world  at  on«.«,  III 
542,  having  wandered  long  on  the  outside  of  it,  till  at  last  he  saw  our  sun, 
and  there  was  informed  by  the  archangel  Uriel,  where  the  Earth  and  Para- 
dise were,  III.  722.  This  pendent  world,  therefore,  must  mean  the  whole 
world,  in  the  sense  of  universe,  then  new  created,  which,  when  observed 
from  a  distance,  afar  off,  appeared,,  in  comparison  with  the  empyreal  Heaven, 
no  bigger  than  a  star  of  smallest  magnitude,  close  to  the  moon,  appears  when 
compared  with  that  body. 

How  wonderful  is  the  imagination  of  prodigious  distance,  exhibited  in 


108  PARADISE    L08T. 

With  opal  towVs  nnd  battlements  adorn 'd 

Of  living  sapphire,  once  his  native  seat ;  1050 

And  fast  by  hanging  in  n  golden  chain  » 

This  pendent  world,  in  bigness  as  a  star 

Of  smallest  magnitude  close  bj  the  moon. 

Thither  full  fraught  with  mischievous  revenge, 

Accursed,  and  in  a  cursed  hour  he  hies.  1055 

these  lines,  that  after  Satan  had  travelled  on  so  far,  and  had  come  in  view  of 
the  whole  world,  it  should  still  appear,  in  comparison  with  the  empyreal 
Heaven,  no  larger  than  the  smallest  star,  and  that  star  apparently  yet  smaller 
by  its  proximity  to  the  moon !  How  beautiful,  and  how  poetical  also,  thus 
to  open  the  scene  by  degrees !  Satan  at  first  descries  the  whole  world  at  a 
distance,  Book  II. ;  and  then,  as  we  leam  in  Book  III.,  he  discovers  our  plan- 
etary system,  and  the  sun,  and  afterwards,  by  the  direction  of  Uriel,  the  earth 
and  neighbouring  moon. — N. 

1055.  Hit*:  Hastens.    This  progress  is  described  in  the  next  Book,  418- 
430 ;  498-590 ;  722-743. 


POETIC  DICTION  OF  MILTON. 

To  some  readers  it  will  not  be  unprofitable  or  unacceptable  to  offer  some 
remarks  on  this  subject,  drawn  from  Addison's  Spectator. 

Milton,  in  conformity  with  the  practice  of  the  ancient  poets,  has  infused 
a  great  many  Latiriisms,  as  well  as  Graecisms.  and  sometimes  Hebraisms, 
into  the  language  of  his  poem.  Under  this  head  may  be  ranked  the  placing 
the  adjective  after  the  substantive,  the  transposition  of  words,  the  turning 
the  adjective  into  a  substantive,  with  several  other  foreign  modes  of  speech 
which  this  poet  has  naturalized,  to  give  his  verse  the  greater  sound,  and  throw 
it  out  of  prose.  Sometimes  particular  words  are  extended  or  contracted  by 
the  insertion  or  omission  of  certain  syllables.  Milton  has  put  in  practice 
this  method  of  raising  his  language,  as  far  as  the  nature  of  our  tongue  will 
permit,  as  eremite  for  hermit.  For  the  sake  of  the  measure  of  his  verse,  he 
has  with  great  judgment  suppressed  a  syllable  in  several  words,  and  short- 
ened those  of  two  syllables  into  one.  this  expedient  giving  a  greater  variety 
to  hu  numbers.  It  is  chiefly  observable  in  the  names  of  persons  and  coun- 
tries, as  Beelzebub,  Hessebon,  and  in  many  other  particulars,  wherein  he  has 
either  changed  the  name,  or  made  use  of  that  which  is  not  the  most  com- 
monly known,  that  he  might  the  further  deviate  from  the  language  of  com- 
mon life. 

The  same  reason  recommended  to  him  several  old  words,  which  also 
makes  his  poem  appear  the  more  venerable,  and  gives  it  a  greater  air  of  an- 
tiquity. 


BOOK  ir.  109 

There  are  also  in  Milton  several  words  of  his  own  coining,  as  Cerberean, 
miscreate,  hell-doomed,  embryon,  atomy,  and  many  others.  The  same 
liberty  was  made  use  of  by  Homer. 

Milton,  by  the  above-mentioned  helps,  and  by  the  choice  of  the  noblest 
words  and  phrases  which  our  tongue  would  afford  him,  has  carried  our  lan- 
guage to  a  greater  height  than  any  of  the  English  poets  have  ever  done  be- 
fore or  after  him,  and  made  the  sublimity  of  his  style  equal  to  that  of  his 
sentiments ;  yet  in  some  places  his  style  is  rendered  stiff  and  obscure  by  the 
methods  which  he  adopted  for  raising  his  style  above  the  prosaic. 

These  forms  of  expression,  however,  with  which  Milton  has  so  very  much 
enriched,  and  in  some  places  darkened  the  language  of  his  poem,  were  the 
more  proper  for  him  to  use,  because  his  poem  is  written  in  blank  verse. 
Rhyme,  without  any  other  assistance,  throws  the  language  off  from  prose,  and 
often  makes  an  indifferent  phrase  pass  unregarded ;  but  where  the  verse  is 
not  built  upon  rhymes,  there  pomp  of  sound  and  energy  of  expression  are  in- 
dispensably necessary  to  support  the  style  and  keep  it  from  falling  into  the 
flatness  of  prose. 

Upon  the  subject  of  Poetic  Diction,  Dugald  Stewart  offers  some  excellent 
observations,  (Works,  vol.  i.  280-3).  He  says : 

As  it  is  one  great  object  of  the  poet,  in  his  serious  productions,  to  elevate 
the  imagination  of  his  readers  above  the  grossness  of  sensible  objects,  and 
the  vulgarity  of  common  life,  it  becomes  peculiarly  necessary  for  him  to 
reject  the  use  of  all  words  and  phrases  which  are  trivial  and  hackneyed. 
Among  those  which  are  equally  pure  and  equally  perspicuous,  he,  in  general, 
finds  it  expedient  to  adopt  that  which  is  the  least  common.  Milton  pre- 
fers the  words  Rhene  and  Danaw,  to  the  more  common  words  Rhine  and 
Danube. 

"  A  multitude,  like  which  the  populous  North 
Poured  never  from  his  frozen  loins,  to  pass 
Rhene  or  the  Danaw." — Book  I.  353. 

In  the  following  line, 

''  Things  unattempted  yet  in  prose  or  rhyme," 

how  much  more  suitable  to  the  poetical  style  does  the  expression  appear 
than  if  the  author  had  said, 

il  Things  unattempted  yet  in  prose  or  verse." 

In  another  passage,  where,  for  the  sake  of  variety,  he  has  made  use  of  the 
last  phrase,  he  adds  an  epithet  to  remove  it  a  little  from  the  familiarity  of 
ordinary  discourse, 

" in  prose  or  numerous  verse." 

In  consequence  of  this  circumstance,  there  arises  gradually  in  every  lan- 
guage a  poetical  diction,  which  differs  widely  from  the  common  diction  of 
prose.  It  is  much  less  subject  to  the  vicissitudes  of  fashion  than  the  polite 
modes  of  expression  in  familiar  conversation ;  because,  when  it  has  onre 
been  adopted  by  the  poet,  it  is  avoided  by  good  prose  writers,  as  bein<j  too 


110  PARADISE    LOST. 

elevated  for  that  species  of  composition.  It  may,  therefore,  retain  its  charm 
as  long  as  the  language  exists ;  nay,  the  charm  may  increase,  as  the  language 
grows  older. 

Indeed,  the  charm  of  poetical  diction  must  increase  to  a  certain  degree,  as 
polite  literature  advances.  For,  when  once  a  set  of  words  has  been  con- 
secrated  to  poetry,  the  very  sound  of  them,  independently  of  the  ideas  they 
convey,  awakens,  every  time  we  hear  it,  the  agreeable  impressions  which 
were  connected  with  it,  when  we  met  with  them  in  the  performances  of  our 
favourite  authors.  Even  when  strung  together  in  sentences  which  convey 
no  meaning,  they  produce  some  effect  on  the  mind  of  a  reader  of  sensibility ; 
an  effect,  at  least,  extremely  different  from  that  of  an  unmeaning  sentence  in 
prose. 

Nor  is  it  merely  by  a  difference  of  words  that  the  language  of  poetry  is 
distinguished  from  that  of  prose.  When  a  poetical  arrangement  of  words 
has  once  been  established  by  authors  of  reputation,  the  most  common  ex- 
pressions, by  being  presented  in  this  consecrated  order,  may  serve  to  excite 
poetical  associations. 

On  the  other  hand,  nothing  more  completely  destroys  the  charm  of  poetry, 
than  a  string  of  words  which  the  custom  of  ordinary  discourse  has  arranged 
in  so  invariable  an  order,  that  the  whole  phrase  may  be  anticipated  from 
hearing  its  commencement.  A  single  word  frequently  strikes  us  as  flat  and 
prosaic,  in  consequence  of  its  familiarity ;  but  two  such  words,  coupled 
together  in  the  order  of  conversation,  can  scarcely  be  introduced  into  serious 
poetry  without  approaching  the  ludicrous. 

No  poet  in  our  language  has  shown  so  strikingly  as  Milton,  the  wonder- 
ful elevation  which  style  may  derive  from  an  arrangement  of  words,  which, 
while  it  is  perfectly  intelligible,  departs  widely  from  that  to  which  we  are 
in  general  accustomed.  Many  of  his  most  sublime  periods,  when  the  order 
of  the  words  is  altered,  are  reduced  nearly  to  the  level  of  prose. 

To  copy  this  artifice  with  success,  is  a  much  more  difficult  attainment 
than  is  commonly  imagined ;  and,  of  consequence,  when  it  is  acquired,  it 
secures  an  author,  to  a  great  degree,  from  that  crowd  of  imitators  who  spoil 
the  effect  of  whatever  is  not  beyond  their  reach.  To  the  poet,  who  uses 
blank  verse,  it  is  an  acquisition  of  still  more  essential  consequence  than  to 
him  who  expresses  himself  in  rhyme  ;  for  the  more  that  the  structure  of  the 
verse  approaches  to  prose,  the  more  it  is  necessary  to  give  novelty  and  dignity 
to  the  composition.  And,  accordingly,  among  our  magazine  poets,  ten 
thousand  catch  the  structure  of  Pope's  versification,  for  one  who  approaches 
to  the  manner  of  Milton  or  Thomson. 

Some  of  Dr.  Channing's  observations  on  the  txprtuiventn  of  Milton's 
numbers,  are  included  in  the  note  on  lines  209-14,  Book  VI. 


BOOK  III. 


THE     AKGUMENT. 

GOD,  sitting  on  his  throne,  sees  Satan  flying  towards  this  world,  then 
newly  created;  shows  him  to  the  Son,  who  sat  at  his  right  hand;  foretells 
the  success  of  Satan  in  perverting  mankind ;  clears  bis  own  justice  and  wis- 
dom from  all  imputation,  having  created  Man  free  and  able  enough  to  have 
withstood  his  tempter ;  yet  declares  his  purpose  of  grace  towards  him,  in 
regard  he  fell  not  of  his  own  malice,  as  did  Satan,  but  by  him  seduced.  The 
Son  of  God  renders  praises  to  his  Father  for  the  manifestation  of  his  gracious 
purpose  towards  Man ;  but  God  again  declares,  that  grace  cannot  be  extended 
towards  Man  without  the  satisfaction  of  divine  justice ;  Man  hath  offended 
the  Majesty  of  God  by  aspiring  to  Godhead,  and,  therefore,  with  all  his  pro- 
geny, devoted  to  death,  must  die,  unless  some  one  can  be  found  sufficient  to 
answer  for  his  offence,  and  undergo  his  punishment.  The  Son  of  God  freely 
offers  himself  a  ransom  for  Man ;  the  Father  accepts  him,  ordains  his  incar- 
nation, pronounces  his  exaltation  above  all  names  in  Heaven  and  Earth ; 
commands  all  the  Angels  to  adore  him ;  they  obey,  and  hymning  to  their 
harps  in  full  choir,  celebrate  the  Father  and  the  Son.  Meanwhile  Satan 
alights  upon  the  bare  convex  of  this  world's  outermost  orb,  where,  wander- 
ing, he  first  finds  a  place,  since  called  the  Limbo  of  Vanity ;  what  persons 
and  things  fly  up  thither :  thence  comes  to  the  gate  ;»f  Heaven,  descried 
ascending  by  stairs,  and  the  waters  above  the  firmament  that  flow  about  it; 
his  passage  thence  to  the  orb  of  the  Sun ;  he  finds  there  Uriel,  the  regent  ol 
that  orb,  but  first  changes  himself  into  the  shape  of  a  meaner  Angel ;  and 
pretending  a  zealous  desire  to  behold  the  new  creation,  and  Man  whom  God 
had  placed  here,  inquires  of  him  the  place  of  his  habitation,  and  is  directed; 
alights  first  on  Mount  Niphates. 


INTRODUCTORY  REMARKS. 

I  CANNOT  admit  this  Book  to  be  inferior  in  poetical  merit,  to  those  which 
precede  it ;  the  argumentative  parts  give  a  pleasing  variety.  The  unfavour- 
able opinion  has  arisen  from  a  narrow  view  of  the  nature  of  Poetry ;  from 
the  theory  of  those  who  think  that  it  ought  to  be  confined  to  description  and 
imagery ;  on  the  contrary  the  highest  poetry  consists  more  of  spirit  than  of 
matter.  Matter  is  good  only  so  far  as  it  is  imbued  with  spirit,  or  causes 
spiritual  exaltation.  Among  the  innumerable  grand  descriptions  in  Milton, 
I  do  not  believe  there  is  one  which  stands  unconnected  with  complex  intel- 
lectual considerations,  and  of  which  those  considerations  do  not  form  a  lead- 
ing part  of  the  attraction.  The  learned  allusions  may  be  too  deep  for  the 
common  reader ;  and  so  far,  the  poet  is  above  the  reach  of  the  multitude : 
but  even  then  they  create  a  certain  vague  stir  in  unprepared  minds ;  names 
indistinctly  heard ;  visions  dimly  seen ;  constant  recognitions  of  Scriptural 
passages,  and  sacred  names,  awfully  impressed  on  the  memory  from  child- 
hood, awaken  the  sensitive  understanding  with  sacred  and  mysterious 
movements. 

We  do  not  read  Milton  in  the  same  light  mood  as  we  read  any  other  poet : 
his  is  the  imagination  of  a  sublime  instructor :  we  give  our  faith  through 
duty  its  well  as  will.  If  our  fancy  flags  we  strain  it,  that  we  may  appre- 
hend :  we  know  that  there  is  something  which  our  conception  ought  to 
reach.  There  is  not  an  idle  word  in  any  of  the  delineations  which  the  bard 
exhibits ;  nor  is  any  picture  merely  addressed  to  the  senses.  Everything  is 
invention — arising  from  novelty  or  complexity  of  combination ;  nothing  is  a 
mere  reflection  from  the  mirror  of  the  fancy. 

Milton  early  broke  loose  from  the  narrow  bounds  of  observation,  and  ex- 
plored the  trackless  regions  of  air,  and  worlds  of  spirits — the  good  and  the 
bad.  There  his  pregnant  imagination  embodied  new  states  of  existence, 
and  out  of  chaos  drew  form  and  life,  and  all  that  is  grand,  and  beautiful,  and 
godlike  ;  and  yet,  he  so  mingled  them  up  with  materials  from  the  globe  in 
which  we  are  placed,  that  it  is  an  unpardonable  error  to  say  that  Paradise 
Lost  contains  little  that  is  applicable  to  human  interests.  The  human  learn- 
ing, and  human  wisdom,  contained  in  every  page,  are  inexhaustible.  On  this 
account  no  other  poem  requires  so  many  explanatory  notes,  drawn  from  all 
the  most  extensive  stores  of  erudition. 


BOOK    IK.  113 

Of  classical  literature,  and  of  the  Italian  poets,  Milton  was  a  perfect  mas- 
ter. He  often  replenished  his  images  and  forms  of  expression  from  Homer 
and  Virgil,  and  yet,  never  was  a  servile  borrower.  There  is  an  added  plea- 
sure to  what  in  itself  is  beautiful  from  the  happiness  of  his  adaptations. 

I  do  not  doubt  that  what  he  wrote  was  from  a  conjunction  of  genius? 
learning,  art,  and  labour ;  but  the  grand  source  of  all  his  poetical  conception 
and  language,  was  the  Scripture. — E.  B. 

Horace  advises  a  poet  to  consider  thoroughly  the  nature  and  force  of  his 
genius.  Milton  seems  to  have  known  perfectly  well  wherein  his  strength 
lay,  and  has,  therefore,  chosen  a  subject  entirely  conformable  to  those  talents 
of  which  he  was  master.  As  his  genius  was  wonderfully  turned  to  the  sub- 
lime, his  subject  is  the  noblest  that  could  have  entered  into  the  thoughts  of 
man.  Everything  that  is  truly  great  and  astonishing,  has  a  place  in  it.  The 
whole  system  of  the  intellectual  world — the  Chaos  and  the  Creation — 
Heaven,  Earth,  and  Hell,  enter  into  the  constitution  of  this  poem. 

Having,  in  the  First  and  Second  Books,  represented  the  infernal  world 
with  all  its  horrors,  the  thread  of  his  story  naturally  leads  him  into  the  op- 
posite regions  of  bliss  and  glory.— A. 
8 


BOOK  III. 


HitL,  holy  Light,  offspring  of  Heav'n  first-born, 

Or  of  th'  Eternal  coeternal  beam, 

May  I  express  thee  unblamed  ?  since  God  is  Light, 

And  never  but  in  nnapproached  light 

Dwelt  from  eternity,  dwelt  then  in  thee,  5 

Bright  effluence  of  bright  essence  increate. 

Or  hear'st  thou  rather,  pure  ethereal  stream, 

Whose  fountain  who  shall  tell  ?     Before  the  Sun, 

1.  Hail,  My  Light :  An  elegant  apostrophe  to  light.     How  pathetic,  says 
Dr.  Thomas  Brown,  is  the  very  beauty  of  this  invocation,  when  we  con- 
tider  the  feelings  with  which  it  must  have  been  written  by  him,  who, 
"  Like  the  wakeful  bird, 

Sung  darklirtf," 

and  who  seems  to  have  looked  back  on  that  loveliness  of  nature,  from  which 
he  was  separated,  with  the  melancholy  readiness,  with  which  the  thoughts 
of  the  unfortunate  and  the  sorrowful  still  revert  to  past  enjoyments;  as  the 
prisoner,  even  when  fettered  to  his  dungeon-floor,  still  turns  his  eye,  almost 
involuntarily,  to  that  single  gleam  of  light,  which  reminds  him  only  of 
scenes  that  exist  no  longer  to  him. 

2-3.  Milton  questions  whether  he  should  address  the  light  as  the  first-born 
of  Heaven,  or  as  the  coeternal  beam  of  the  eternal  Father,  or  as  a  pme 
etheral  stream,  whose  fountain  is  unknown  (7,  8) ;  but,  as  the  second  appel- 
lation seems  to  ascribe  a  proper  eternity  to  light,  Milton  very  justly  doubu 
whether  he  might  use  that  without  blame. — N. 

3-4.  Compare  with  1  John  i.  5,  and  1  Tim.  vi.  16. 

6.  Increate :  Uncreated.     See  Book  of  Wisdom  vii.  25,  26,  which  speaki 
of  Wisdom  in  the  same  terms  that  are  here  applied  to  Light. 

7.  Or  hear1  it  thou  rather :  A  Latin  and  Greek  form  of  expression,  mean- 
ing, or  dost  thou  prefer  to  hear  thyself  described  as  a  pure,  &c 


BOOK    III.  115 

Before  the  Heav'ns  thou  wert,  and  at  the  voice 

Of  God,  as  with  a  mantle,  didst  invest  10 

The  rising  world  of  waters  dark  and  deep, 

Won  from  the  void  and  formless  infinite. 

Thee  I  revisit  now  with  bolder  wing, 

Escaped  the  Stygian  pool,  though  long  detain'd 

In  that  obscure  sojourn,  while  in  my  flight  15 

Through  utter  and  through  middle  darkness  borne 

With  other  notes  than  to  th'  Orphean  lyre 

I  sung  of  Chaos  and  eternal  Night, 

Taught  by  the  heav'nly  Muse  to  venture  down 

The  dark  descent,  and  up  to  re-ascend,  20 

Though  hard  and  rare  :  thee  I  revisit  safe, 

And  feel  thy  sov'reign  vital  lamp  :  but  thou 

Revisit'st  not  these  eyes,  that  roll  in  vain 

To  find  thy  piercing  ray,  and  find  no  dawn  ; 

11.  This  line  is  borrowed  from  Spenser. 

12.  Void :,  Desolate.     It  has  not  the  sense  of  empty,  for  we  have  seen  that 
Chaos  was  described  as  full  of  matter ;  but  it  has  the  sense  of  unorganized, 
unarranged.     Milton  borrows  this  description  of  Chaos  from  the  account 
which  Moses  gives  of  the  earth  at  a  certain  period,  "  without  form  and  void." 
It  is  called  infinite  from  its  unlimited  extension  downwards,  while  Heaven 
was  equally  unlimited  upwards. 

16.  That  is,  through  Hell,  which  is  often  called  utter  (outer)  darknest.and 
through  the  great  gulf  between  Hell  and  Heaven,  the  middle  darkness. — N. 

17.  With  other  notes,  ifc. :  Orpheus,  a  celebrated  Thracian  poet  and  musi- 
cian, made  a  Hymn  to  Night,  which  is  still  extant ;  and  also  wrote  of  the 
Creation  out  of  Chaos.    He  was  inspired  by  his  mother,  Calliope,  only ;  Mil- 
ton, by  the  heavenly  Muse ;  therefore,  he  boasts  that  he  sung  with  other 
(meaning  better)  notes  than  Orpheus,  though  the  subjects  were  the  same. — 
R. 

19.  Heavenly  Muse:  The  Holy  Spirit,  or,  in  imitation  of  the  classical 
poets,  Milton  addresses  one  of  those  imaginary  goddesses  that  preside  over 
poetry  and  the  fine  arts.  These,  from  the  etymology  of  the  word,  are  sup- 
posed  to  be  nothing  more  than  personifications  of  the  inventive  pcwere  of 
the  mind,  as  displayed  in  the  several  arts. 

21.  An  allusion  to  Virg.  vi.  128 : 

'•  Sed  revocare  gradum,  luperaique  evadere  ad  aura*, 
Hoc  oput.  hie  labor  eit." 


116  PARADISE    LOST. 

So  thick  a  drop  serene  hath  quench M  their  orbs,  25 

Or  dim  suffusion  vcil'd.     Yet  not  the  more 

Cease  I  to  wander  where  the  Muses  haunt 

Clear  spring,  or  shady  grove,  or  sunny  hill, 

Smit  with  the  love  of  sacred  song  ;  hut  chief 

Thee,  Sion,  and  the  flow'ry  brooks  beneath,  30 

That  wash  thy  hallow'd  feet,  and  warbling  flow, 

Nightly  I  visit :   nor  sometimes  forget 

Those  other  two  cquall'd  with  me  in  fate, 

So  were  I  equall'd  with  them  in  renown, 

Blind  Thamyris  and  blind  Mseonides,  35 

'25.  Drop-serene :  A  disease  of  the  eye,  affecting  the  retina.  Dim  tvffu- 
rion :  Supposed,  in  the  time  of  Milton,  to  be  caused  by  a  film  gradually  cov- 
ering the  front  of  the  eye,  but  really  caused  by  a  change  in  the  crystalline 
humour,  called  cataract. 

26.  Dim  tuffution :  This  line  may  best  be  explained  by  an  extract  from 
one  of  Milton's  letters,  written  in  1654,  about  ten  years  after  his  sight  began 
to  be  impaired,  and  when  the  left  eye  had  become  useless.     He  says  of  the 
other :  "  While  I  was  perfectly  stationary,  everything  seemed  to  swim  back- 
wards and  forwards ;  and  now,  thick  vapours  appear  to  settle  upon  my  fore- 
head and  temples,  which  weigh  down  my  eyes  with  an  oppressive  sense  of 
drowsiness,  so  as  frequently  to  remind  me  of  Phineus,  the  Salmydessian,  in 
the  Argonautics. 

'  In  darknetf  iwam  hii  brain,  and  where  he  stood, 
The  steadfast  earth  seemed  rolling  like  a  flood.'  " 

He  also  says :  "  The  constant  darkness  in  which  I  live  day  and  night,  inclines 
more  to  a  whitish  than  a  blackish  tinge ;  and  the  eye,  in  turning  itself 
round,  admits,  as  through  a  narrow  chink,  a  very  small  portion  of  light" 

27.  Cease  to  wander :  Forbear  to  wander ;  I  do  it  as  much  as  I  did  before 
I  was  blind. — N. 

29.  Srmf,  $c. :  Virg.  Georg.  ii.  475.— N. 

30.  Brookt,  Sfc. :  Kedron  and  Siloah.     He  still  was  pleased  to  study  the 
beauties  of  the  ancient  poets,  but  his  highest  delight  was  in  the  songs  of 
Sion,  in  the  holy  Scriptures. — N. 

32.  Nor,  Iff. :  The  same  as,  and  tometimet  not  forget.  Thus,  in  L»tin,  nee 
and  neque  are  frequently  the  same  a*  et  non. 

34.  So :  In  like  manner.     Oh,  that  I  were  in  like  manner,  &c. 

35-6.  Thamyrit:  A  Thracian  poet  who  had  a  contest  of  musical  skill 
with  the  Muses,  and  being  conquered,  was,  by  them,  deprived  of  sight  for 
his  presumption.  Metonidet :  A  surname  of  Homer,  derived  from  his  sup- 
posed birth  in  Mttonia.  He  is  said  to  have  become  blind,  by  disease,  at 


BOOK    III. 


317 


And  Tiresias  and  Phineus  prophets  old : 
Then  feed  on  thoughts,  that  voluntary  move 
Harmonious  numbers  ;  as  the  wakeful  bird 
Sings  darkling,  and  in  shadiest  covert  hid 

Ithaca  Tiretiat :  A  celebrated  Theban  prophet,  of  the  cause  of  whose 
blindness  various  accounts  are  given.  Phineut :  A  Thracian  king,  endowed 
with  prophetic  powers,  who  was  rendered  blind  by  the  gods  and  tormented 
by  the  Harpies. 

36.  The  enemies  of  the  blind  poet  cruelly  taunted  him,  in  their  writ- 
ings, with  his  blindness,  as  a  just  affliction  of  Heaven  for  the  active  part 
which  he  took  against  Charles  I.     The  Christian  philosophy  which  he  ex- 
hibits in  one  of  his  replies,  is  full  of  interest.     He  says .  "  It  is  not,  how- 
ever, miserable  to  be  blind ;  he  only  is  miserable  who  cannot  acquiesce  in 
his  blindness  with  fortitude.     And  why  should  I  repent  at  a  calamity,  which 
every  man's  mind  ought  to  be  so  prepared  and  disciplined,  as  to  be  able, 
on  the  contingency  of  its  happening,  to  undergo  with  patience  :  a  calamity 
to  which  every  man,  by  the  condition  of  his  nature,  is  liable,  and  which  I 
know  to  have  been  the  lot  of  some  of  the  greatest  and  best  of  my  species. 
Among  those  on  whom  it  has  fallen,  I  might  reckon  some  of  the  remotest 
baids  of  remote  antiquity,  whose  want  of  sight  the  gods  are  said  to  have 
compensated  with  extraordinary,  and  far  more  valuable  endowments,  and 
whose  virtues  were  so  venerated,  that  men  would  rather  arraign  the  gods 
themselves  of  injustice,  than  draw  from  the  blindness  of  these  admirable 
mortals,  an  argument  of  their  guilt.     What  is  handed  down  to  us  respecting 
the  augur  Tiresias  is  very  commonly  known.     Of  Phineus,  Apollonius,  in 
his  Argonautics,  thus  sings  : 

"Careless  of  Jove,  in  conscious  virtue  bold, 
His  daring  lips  Heaven's  sacred  mind  unfold. 
The  god  hence  gave  him  yean  without  decay 
But  robbed  bis  eye-balls  of  the  pleasing  day." 

37.  Then  feed,  $r. :  Nothing  could  better  express  the  musing  thoughtful- 
ness  of  a  blind  poet.    It  resembles  a  line  in  Speeser,  whence  it  may  have 
been  borrowed. 

"  I  feed  on  tweet  contentment  of  my  thought." 

T. 

38.  Harmoniout  number* :  The   reader   will   observe  the  flowing  of  the 
numbers  here  with  all  the  ease  and  harmony  of  the  finest  voluntary.     The 
words  seem,  of  themselves,  to  have  fallen  naturally  into  verse,  almost  with- 
out the  poet's  thinking  of  it.     This  harmony  appears  to  the  greater  advan- 
tage for  the  roughness  of  some  of  the  preceding  verses,  which  is  an  artifice 
frequently  practiced  by  Milton,  to  be  careless  of  his  numl>ers  in  some  places 
the  better  to  set  off  the  musical  flow  of  those  which  immediately  follow.— 
N. 

30.   Darkling :  In  the  dark. 


118  PARADISE   LOST. 

Tunes  her  nocturnal  note.     Thus  with  the  year  40 

Seasons  return,  but  not  to  me  returns 

Day,  or  the  sweet  approach  of  ev'n  or  morn, 

Or  sight  of  vernal  bloom,  or  summer's  rose, 

Or  flocks,  or  herds,  or  human  face  divine  ;       . 

But  cloud  instead,  and  ever-during  dark  4ft 

Surrounds  me,  from  the  cheerful  ways  of  men 

Cut  off,  and  for  the  Book  of  knowledge  fair 

Presented  with  an  universal  blank 

Of  Nature's  works,  to  me  expunged  and  rased, 

And  Wisdom  at  one  entrance  quite  shut  out,  50 

So  much  the  rather  thou,  celestial  Light. 

Shine  inward,  and  the  mind  through  all  her  pow'rs 

Irradiate,  there  plant  eyes  ;  all  mist  from  thence 

Purge  and  disperse,  that  I  may  see  and  tell 

Of  things  invisible  to  mortal  sight.  55 

Now  had  th'  Almighty  Father  from  above, 
From  the  pure  empyrean  where  he  sits 
High  throned  above  all  bight,  bent  down  his  eye, 
His  own  works  and  their  works  at  once  to  view : 
About  him  all  the  sanctities  of  Heav'n  60 

Stood  thick  as  stars,  and  from  his  sight  received 
Beatitude  past  utterance  ;  on  his  right 
The  radiant  image  of  his  glory  sat, 
His  only  Son :  on  earth  he  first  beheld 

Our  two  first  parents,  yet  the  only  two  65 

Of  mankind,  in  the  happy  garden  placed, 

40.  Thu*  with  the  year,  tfc. :  The  following  lines  are  exceedingly  touching, 
and  are  also  well  adapted  to  awaken  lively  gratitude  in  the  reader's  mind  for 
the  preservation  of  the  invaluable  sense  of  sight,  and  for  the  innumerable 
pleasures  and  advantages  which  that  sense  conveys  to  the  mind.  See  Book 
TIL,  note  on  line  26. 

47.  For :  Instead  of. 

58.  Bent  down  hit  eye,  tft. :  The  survey  of  the  whole  creation,  and  of 
everything  that  is  transacted  in  it  is  a  prospect  worthy  of  Omniscience,  and 
as  much  above  that  in  which  Virgil  has  drawn  his  Jupiter,  as  the  Christian 
idea  of  the  Supreme  Being  is  more  rational  and  sublime  than  that  of  the 
Heathens.  The  particular  objects  on  which  he  is  described  as  casting  his 
eye,  are  represented  in  the  most  beautiful  and  lively  manner. — A. 


BOOK    III. 


119 


Reaping  immortal  fruits  of  joy  and  love, 

Uninterrupted  joy,  unrivall'd  love, 

In  blissful  solitude.     He  then  survey'd 

Hell  and  the  gulf  between,  and  Satan  there  70 

Coasting  the  wall  of  Heav'n  on  this  side  Night, 

In  the  dun  air  sublime,  and  ready  now 

To  stoop  with  wearied  wings  and  willing  feet 

On  the  bare  outside  of  this  world,  that  seem'd 

Firm  land  embosom'd,  without  firmament,  75 

Uncertain  which,  in  ocean  or  in  air. 

Him  God  beholding  from  his  prospect  high, 

Wherein  past,  present,  future,  he  beholds, 

Thus  to  his  only  Son  foreseeing  spake  : 

Only  begotten  Son,  seest  thou  what  rage  80 

Transports  our  Adversary  ?  whom  no  bounds 
Prescribed,  no  bars  of  Hell,  nor  all  the  chains 
Heap'd  on  him  there,  nor  yet  the  main  abyss 
Wide  interrupt  can  hold  ;  so  bent  he  seems 
On  desperate  revenge,  that  shall  redound  85 

Upon  his  own  rebellious  head.     And  now, 
Through  all  restraint  broke  loose,  he  wings  his  way 

74-5.  The  universe  now  appeared  to  Satan  to  be  a  solid  globe,  encom- 
passed on  all  sides,  but  whether  with  water  or  with  air  was  uncertain  ;  yet, 
it  was  without  firmament — that  is,  without  any  sphere  of  fixed  stars  over  it, 
as  is  now  over  the  earth.  The  sphere  of  fixed  stars  was  itself  compre- 
hended in  it  (in  the  world  here  spoken  of) ,  and  made  a  part  of  it. — N. 

79.  Thus  to  his  only  Son  foreseeing  spake :  If  Milton's  majesty  forsakes 
him  anywhere,  it  is  in  those  parts  of  his  poem  where  the  Divine  Persons 
are  introduced  as  speakers.  The  author  seems  to  proceed  with  a  kind  of 
fear  and  trembling,  while  he  describes  the  sentiments  of  the  Almighty.  He 
dares  not  give  his  imagination  its  full  play,  but  chooses  to  confine  himself  to 
such  thoughts  as  are  drawn  from  the  books  of  the  most  orthodox  divines, 
and  to  such  expressions  as  may  be  met  with  in  Scripture.  The  beauties, 
therefore,  which  we  are  apt  to  look  for  in  these  speeches,  are  not  of  a 
poetical  nature,  nor  so  proper  to  fill  the  mind  with  sentiments  of  grandeur 
as  with  thoughts  of  devotion.  The  passions  which  they  are  designed  to 
raise,  are  a  divine  love  and  a  religious  fear. — A. 

83.  Main:  Vast. 

84.  Wide  interrupt :  Widely  broken,  and  abounding  in  chasms. 


120  PARADISE    LOST. 

Not  far  off  I Icav'n,  in  the  precincts  of  light, 

Directly  tow'rds  the  new-created  world, 

And  man  there  placed,  with  purpose  to  assay  90 

If  him  by  force  he  can  destroy,  or  worse, 

By  some  false  guile  pervert ;  and  shall  pervert, 

For  Man  will  hearken  to  his  glozing  lies, 

And  easily  transgress  the  sole  command, 

Sole  pledge  of  his  obedience  :  So  will  fall,  95 

He  and  his  faithless  progeny.     Whose  fault  ? 

Whose  but  his  own  ?     Ingrate,  he  had  of  me 

All  he  could  have ;  I  made  him  just  and  right, 

Sufficient  to  have  stood,  though  free  to  fall. 

Such  I  created  all  th'  ethereal  Pow'rs  100 

And  Spirits,  both  them  who  stood  and  them  who  fail'd ; 

Freely  they  stood,  who  stood, — and  fell,  who  fell. 

Not  free,  what  proof  could  they  have  giv'n  sincere 

Of  true  allegiance,  constant  faith,  or  love, 

Where  only  what  they  needs  must  do  appear'd,  105 

Not  what  they  would  t  what  praise  could  they  receive  ? 

What  pleasure  I  from  such  obedience  paid, 

When  will  and  reason  (reason  also  is  choice) 

Useless  and  vain,  of  freedom  both  despoil 'd, 

Made  passive  both,  had  served  necessity,  110 

Not  me  ?     They  therefore,  as  to  right  belong'd, 

So  were  created,  nor  can  justly  accuse 

Their  Maker,  or  their  making,  or  their  fate, 

As  if  predestination  over-ruled 

93.  Glozing:  Flattering. 

96.  Whou  fault :  The  responsibility  of  the  foil  is  here  justly  attributed  to 
man,  being  based  upon  his  freedom  and  capacity  to  act  rightly,  or  otherwise. 
103.  Nat  fret:  Not  being  free. 

108.  Retuon  alto  it  choice:  Reason  is  connected  with  choice — is  essential  to 
the  exercise  of  will.  A  passage  from  Milton's  Areopagitica  throws  so.ne 
light  on  the  above  expression :  "  When  God  gave  him  reason  he  gave  him 
freedom  to  choose ;  for  reaton  it  but  choosing." 

114.  Jli  if  prtde ttination :  The  particular  beauty  of  the  speeches  in  the 
Third  Book,  consists  in  that  brevity  and  perspicuity  of  style,  in  which  the 
poet  has  couched  the  greatest  myste  ies  of  Christianity,  and  drawn  together, 


BOOK    III.  121 

Their  will,  disposed  by  absolute  decree  115 

Or  Ligh  foreknowledge  ;  they  themselves  decreed 

Their  own  revolt,  not  I.     If  I  foreknew, 

Foreknowledge  had  no  influence  on  their  fault, 

Which  had  no  less  proved  certain  unforeknown. 

So  without  least  impulse  or  shadow  of  fate,  120 

Or  aught  by  me  immutably  foreseen, 

They  trespass,  authors  to  themselves  in  all 

Both  what  they  judge  and  what  they  choose  ;  for  so 

I  form'd  them  free,  and  free  they  must  remain, 

Till  they  enthrall  themselves  ;  I  else  must  change  125 

Their  nature,  and  revoke  the  high  decree 

Unchangeable,  eternal,  which  ordain 'd 

Their  freedom,  they  themselves  ordain'd  their  fall. 

The  first  sort  by  their  own  suggestion  fell, 

Self-teuipted,  self-depraved  :  Man  falls,  deceived  130 

By  th'  other  first :  Man  therefore  shall  find  grace, 

The  other  none  :  in.  mercy  and  justice  both, 

Through  Heav'n  and  Earth,  so  shall  my  glory  excel, 

'•n  a  regular  scheme,  the  whole  dispensation  of  Providence  with  respect  to 
man.  He  has  represented  all  the  abstruse  doctrines  of  predestination,  free- 
will, and  grace,  as  also  the  great  points  of  incarnation  and  redemption  (which 
naturally  grow  up  in  a  poem  that  treats  of  the  fall  of  man),  with  great 
energy  of  expression,  and  in  a  clearer  and  stronger  light  than  I  ever  met 
with  in  any  other  writer.  As  these  points  are  dry  in  themselves,  to  the 
generality  of  readers,  the  concise  and  clear  manner  in  which  he  has  treated 
them,  is  very  much  to  be  admired,  as  is  likewise  that  particular  art  which 
be  has  made  use  of  in  the  interspersing  of  all  those  graces  of  poetry  which 
the  subject  was  capable  of  receiving. — A.  See  the  note  on  line  172. 

It  has  been  objected  to  Milton  by  Dr.  Blair,  that  he  is  too  frequently  theo 
logical  and  metaphysical ;  but,  on  this  point,  there  is  ground  for  an  opposite 
opinion.  Why  should  not  the  poet  be  indulged  in  strains  both  theological 
»nd  metaphysical,  when  treating  upon  a  subject  that  lies  at  the  foundation 
of  revealed  theology,  and  involves  some  of  the  most  subtle  operations  of 
the  human  mind  ?  The  Fall  of  Man,  and  the  Loss  of  Paradise,  could  not 
have  been  treated  with  satisfactory  fullness  if  the  profound  remarks  of  the 
poet  relating  to  theology  and  mental  philosophy  had  been  omitted 

117.  If:  Though. 

121.  Immutably  fortteen:  So  foreseen  as  to  be  immutable. — N. 

129.  The  firtt  tort     The  apostate  angels. 


122  PARADISE   LOST. 

But  mercy  first  and  last  shall  brightest  shine. 

Thus  while  God  spake,  ambrosial  fragrance  fill'd  135 

All  Heav'n,  and  in  the  blessed  Spirits  elect 
Sense  of  new  joy  ineffable  diffused. 
Beyond  compare  the  Son  of  God  was  seen 
Most  glorious ;  in  him  all  his  Father  shone 
Substantially  express 'd  ;  and  in  his  face  140 

Divine  compassion  visibly  appear'd, 
Love  without  end,  and  without  measure  grace  ; 
Which  utt'ring,  thus  he  to  his  Father  spake : 

0  Father,  gracious  was  that  word  which  closed 
Thy  sov'reign  sentence,  that  Man  should  find  grace  ;  145 

For  which  both  Ileav'n  and  Earth  shall  high  extol 
Thy  praises,  with  th'  innumerable  sound 
Of  hymns  and  sacred  songs,  wherewith  thy  throne 
Encompassed  shall  resound  thee  ever  blest. 
For  should  Man  finally  be  lost ;  should  Man,  150 

Thy  creature  late  so  loved,  thy  youngest  son, 
Fall  circumvented  thus  by  fraud,  though  join'd 
With  his  own  folly  ?  that  be  from  thee  far, 
That  far  be  from  thee,  Father,  who  art  Judge 
Of  all  things  made,  and  judgest  only  right.  155 

Or  shall  the  Adversary  thus  obtain 
His  end,  and  frustrate  thine  ?     Shall  he  fulfil 
His  malice,  and  thy  goodness  bring  to  nought, 
Or  proud  return,  though  to  his  heavier  doom, 
Yet  with  revenge  accomplish'd,  and  to  Hell  160 

•    Draw  after  him  the  whole  race  of  mankind 
By  him  corrupted  ?     Or,  wilt  thou  thyself 
Abolish  thy  creation,  and  unmake, 
For  him,  what  for  thy  glory  thou  hast  made  ? 

136.  And  in  the  bUtted  tpiritt,  tfc. :  The  effects  of  the  speech  just  delivered, 
upon  the  blessed  spirits,  and  in  the  Divine  Person  to  whom  it  was  addiesi.«n 
cannot  but  fill  the  mind  of  the  reader  with  a  secret  pleasure  and  com- 
placency.—A. 

140.   Substantially  txprttted :  Heb.  i.  1-3,  8. 

153.  Far  from  thee:  Gen.  xviii,  25. 

163,  &c.  Matt.  iii.  17 ;  1  Cor.  i.  24;  Rev.  xix.  13. 


BOOK    III.  123 

So  should  thy  goodness  and  thy  greatness  both  J.65 

Be  question'd  and  blasphemed  without  defence. 

To  whom  the  great  Creator  thus  reply'd  : 
0  Son,  in  whom  my  soul  hath  chief  delight, 
Son  of  my  bosom,  Son  who  art  alone 

My  word,  my  wisdom,  and  effectual  might,  170 

All  hast  thou  spoken  as  my  thoughts  are  ;  all 
As  my  eternal  purpose  hath  decreed. 
Man  shall  not  quite  be  lost,  but  saved  who  will, 
Yet  not  of  will  in  him,  but  grace  in  me 

Freely  vouchsafed.     Once  more  I  will  renew  175 

His  lapsed  pow'rs,  though  forfeit  and  enthrall'd 
By  sin  to  foul  exorbitant  desires : 
Upheld  by  me,  yet  once  more  he  shall  stand 
On  even  ground  against  his  mortal  foe, 

By  me  upheld,  that  he  may  know  how  frail  180 

His  fall'n  condition  is,  and  to  me  owe 
All  his  delivVance,  and  to  none  but  me 
Some  I  have  chosen  of  peculiar  grace 
Elect  above  the  rest ;  so  is  my  will : 

The  rest  shall  hear  me  call,  and  oft  be  warn'd  185 

Their  sinful  state,  and  to  appease  betimes 
Th'  incensed  Deity,  while  offer'd  grace 
Invites  ;  for  I  will  clear  their  senses  dark, 
What  may  suffice,  and  soften  stony  hearts 
To  pray,  repent,  and  bring  obedience  due.  190 

To  pray'r,  repentance,  and  obedience  due, 
Though  but  endeavour'd  with  sincere  intent, 
Mine  ear  shall  not  be  slow,  mine  eye  not  shut. 
And  I  will  place  within  them  as  a  guide 
My  umpire  Conscience  ;  whom  if  they  will  hear,  195 

170.  My  word,  my  uritdom :  John  i.  1. 

172.  Eternal  purpose :  Ephes.  i.  4,  11 ;  ii.  7-10;  Rom.  ix.  15,  16. 
180.   Upheld:  Compare  this  with  line  178,  and  remark  the  happy  effect  of 
changing  the  position  of  this  word  in  the  two  lines. 
189.  Stony:  Ezek.  xxxvi.  26. 
195.  Rom.  ii.  14,  15. 


124  PARADISE   LOST 

Light  after  light  well  used  they  shall  attain, 

And,  to  the  end  persisting,  safe  arrive. 

This  my  long  guff  rancc  and  my  day  of  grace 

They  who  neglect  and  scorn,  shall  never  taste  ; 

But  hard  be  hardened,  blind  be  blinded  more,  200 

That  they  may  stumble  on,  and  deeper  fall : 

And  none  but  such  from  mercy  I  exclude. 

But  yet  all  is  not  done  :  Man  disobeying, 

Disloyal  breaks  his  fealty,  and  sins 

Against  the  High  Supremacy  of  Heav'n,  205 

Affecting  Godhead,  and  so  losing  all, 

To  expiate  his  treason  hath  nought  left, 

But  to  destruction  sacred  and  devote, 

He,  with  his  whole  posterity,  must  die  ; 

Die  he  or  justice  must ;  unless  for  him  210 

Some  other  able,  and  as  willing,  pay 

The  rigid  satisfaction,  death  for  death. 

Say,  heav'nly  Pow'rs,  where  shall  we  find  such  love  ? 

Which  of  ye  will  be  mortal  to  redeem 

Man's  mortal  crime,  and  just  th'  unjust  to  save  ?  215 

Dwells  in  all  Heaven  charity  so  dear  ? 

He  ask'd ;  but  all  the  heav'nly  choir  stood  mute, 
And  silence  was  in  Heav'n  :  on  Man's  behalf 
Patron  or  intercessor  none  appear'd, 

Much  less  that  durst  upon  his  own  head  draw  220 

The  deadly  forfeiture,  and  ransom  set. 
And  now  without  redemption  all  mankind 
Must  have  been  lost,  adjudged  to  Death  and  Hell 
By  doom  severe,  had  not  the  Son  of  God, 
In  whom  the  fulness  dwells  of  love  divine,  225 

His  dearest  mediation  thus  renew'd  : 

Father,  thy  word  is  past,  Man  shall  find  grace  ; 

199.  Man.  xiii.  14-16 ;  Luke  xiv.  24 ;  Acts  xiii.  41. 
208.  Devote:  Devoted 
210.  Heb.  ix.  22,  28 ;  x.  4-7. 

217.  Choir  Hood  mute :  This  is  a  beautiful  circumstance ;  the  occasion  WM 
a  fit  one  to  produce  such  silence  in  heaven.  Rev.  viii.  1 


BOOK  in.  125 

And  shall  grace  not  find  means,  that  finds  her  way, 

The  speediest  of  thy  winged  messengers, 

To  visit  all  thy  creatures,  and  to  all  230 

Comes  unprevented,  unimplored,  unsought? 

Happy  for  man,  so  coming  :  he  her  aid 

Can  never  seek,  once  dead  in  sins  and  lost : 

Atonement  for  himself  or  ofPring  meet, 

Indebted  and  undone,  hath  none  to  bring.  235 

Behold  me  then  ;  me  for  him,  life  for  life 

I  offer  :  on  me  let  thine  anger  fall ; 

Account  me  Man  :  I  for  his  sake  will  leave 

Thy  bosom,  and  this  glory  next  to  thee 

Freely  put  off,  and  for  him  lastly  die  240 

Well  pleased :  on  me  let  Death  wreak  all  his  rage  : 

Under  his  gloomy  pow'r  I  shall  not  long 

Lie  vanquish 'd  :  thou  hast  given  me  to  possess 

Life  in  myself  for  ever  ;  by  thee  I  live, 

Though  now  to  Death  I  yield,  and  am  his  due  245 

All  that  of  me  can  die  ;  yet  that  debt  paid, 

Thou  wilt  not  leave  me  in  the  loathsome  grave 

His  prey,  nor  suffer  my  unspotted  soul 

For  ever  with  corruption  there  to  dwell ; 

But  I  shall  rise  victorious,  and  subdue  250 

My  Vanquisher,  spoil'd  of  his  vaunted  spoil ; 

Death  his  death's  wound  shall  then  receive,  and  stoop 

231.  Unprevented:  Not  preceded  by  anything,  by  any  effort  in  man. 

236.  The  frequent  repetition  of  me,  reminds  one  of  a  line  in  Virgil's  ^Eneid, 
Book  ix.  427.  "  Me,  me,  adsum  qui  feci  in  me  convertite  ferrum." 

241.   Wreak:  Inflict,  1  Pet.  iii.  18. 

244.  John  v.  26. 

249.  Corruption:  Decomposition  of  the  body,  Acts  ii.  25-31. 

250-1 .  It  has  been  objected  to  Milton's  story  that  the  hero  is  unsuccessful, 
and  by  no  means  a  match  for  "his  enemies.  This  gave  occasion  to  Dryden'a 
reflection  that  Satan  was  in  reality  Milton's  hero.  To  this  it  may  be  re- 
plied, that  Paradise  Lost  is  a  narrative  poem,  and  he  that  looks  for  a  hero  in 
it  searches  for  that  which  Milton  never  intended ;  but  if  he  is  determined  to 
fix  the  name  of  a  hero  upon  any  person  in  it,  the  Messiah  is  certainly  the 
hero,  both  in  the  principal  action  and  in  the  chief  episodes. — A 


126  PARADISE    LOST. 

* 

• 

Inglorious,  of  his  mortal  sting  disarm  M. 

I  through  the  ample  air  in  triumph  high 

Shall  lead  Hell  captive  maugre  Hell,  and  shew  255 

The  Pow'rs  of  darkness  bound.     Thou  at  the  sight 

Pleased,  out  of  Heav'n  shalt  look  down  and  smile, 

While  by  thee  raised  I  ruin  all  my  foes, 

Death  last,  and  with  his  carcase  glut  the  grave  : 

Then  with  the  multitude  of  my  redeem'd  260 

Shall  enter  Heav'n  long  absent,  and  return, 

Father,  to  see  thy  face,  wherein  no  cloud 

Of  anger  shall  remain,  but  peace  assured 

And  reconcilement ;  wrath  shall  be  no  more 

Thenceforth,  but  in  thy  presence  joy  entire.  265 

His  words  here  ended,  but  his  meek  aspect 
Silent  yet  spake,  and  brcath'd  immortal  love 
To  mortal  men,  above  which  only  shone 
Filial  obedience  :  as  a  sacrifice 

Glad  to  be  offer'd,  he  attends  the  will  270 

Of  his  great  Father.     Admiration  seized 
All  Heav'n,  what  this  might  mean,  and  whither  tend, 
Wond'ring ;  but  soon  th'  Almighty  thus  reply'd : 

0  thou  in  Heav'n  and  Earth  the  only  peace 
Found  out  for  mankind  under  wrath  !  0  thou  275 

My  sole  complacence  !  well  thou  know'st  how  dear 

253.  See  1  Cor.  xv.  55-7. 

255.  Maugrt  HtU:  In  spite  of  Hell,  Ps.  Ixviii.  18;  Eph.  iv.8;  Col.  ii.  15. 

266.  What  a  charming  and  lovely  picture  has  Milton  given  us  of  God  the 
Son,  considered  as  our  Saviour  and  Redeemer!  not  in  the  least  inferior  in  its 
way  to  that  grander  one  in  the  Sixth  Book,  where  he  describes  him  clothed 
with  majesty  and  terror,  taking  vengeance  of  his  enemies.  Before  he  repre- 
sents him  speaking,  he  makes  •'  divine  compassion,  love  without  end,  and 
grace  without  measure,  visibly  to  appear  in  his  face,"  (140);  and  carrying 
on  the  same  lovely  picture,  makes  him  end  it  with  a  countenance  "  breath- 
ing  immortal  love  to  mortal  men."  Nothing  could  be  better  contrived  to 
leave  a  deep  impression  upon  the  reader's  mind ;  and  I  believe  one  may  ven- 
ture to  assert,  that  no  art  or  words  could  lift  the  imagination  to  a  stronger 
idem  of  a  good  and  benevolent  being.  There  is  a  mute  eloquence  prettily 
expressed  by  the  poet  in  his  "  Silent,  yet  spake." — T. 

269.  John  iv  34 ;  Ps.  xl.  6,  &c. 


BOOK    III.  127 

To  me  are  all  my  works,  nor  Man  the  least, 

Though  last  created ;  that  for  him  I  spare 

Thee  from  my  bosom  and  right  hand,  to  save, 

By  losing  thee  a  while,  the  whole  race  lost.  280 

Thou  therefore  whom  thou  only  canst  redeem, 

Their  nature  also  to  thy  nature  join ; 

And  be  thyself  Man  among  men  on  earth, 

Made  flesh,  when  time  shall  be,  of  virgin  seed, 

By  wondrous  birth  :  be  thou  in  Adam's  room  285 

The  Head  of  all  mankind,  though  Adam's  son. 

As  in  him  perish  all  men,  so  in  thee, 

As  from  a  second  root,  shall  be  restored 

As  many  as  are  restored ;  without  thee  none. 

His  crime  makes  guilty  all  his  sons  ;  thy  merit  290 

Imputed  shall  absolve  thorn  who  renounce 

Their  own  both  righteous  and  unrighteous  deeds, 

And  live  in  thee  transplanted,  and  from  thee 

Receive  new  life.     So  Man,  as  is  most  just, 

Shall  satisfy  for  man,  be  judged  and  die,  295 

And  dying  rise,  and  rising  with  him  raise 

His  brethren  ransom'd  with  his  own  dear  life. 

So  heav'nly  love  shall  outdo  hellish  hate, 

Giving  to  death,  and  dying  to  redeem, 

So  dearly  to  redeem  what  hellish  hate  300 

So  easily  destroy'd,  and  still  destroys 

In  those  who,  when  they  may,  accept  not  grace. 

Nor  shalt  thou,  by  descending  to  assume 

Man's  nature,  lessen  or  degrade  thine  own. 

Because  thou  hast,  though  throned  in  highest  bliss  305 

276.  Mat  iii.  17. 

277.  Least :  Least  dear. 

281-2.  John  i.  14 ;  Heb.  ii.  16.  These  lines  may  be  transposed  to  exhibit 
the  true  meaning :  u  Thou  therefore,  join  to  thy  nature  the  nature  also  of 
them  whom  thou  only  canst  redeem." 

287.  1  Cor.  xv.  21-2. 

290.  Rom.  v.  12-19. 

301.  The  language  is  here  accommodated  to  the  eternity  of  the  speaker,  to 
whom  past,  present,  and  future  are  one. — S. 


128  PARADISE   LOST. 

Equal  to  God,  and  equally  enjoying 

God-like  fruition,  quitted  all  to  save 

A  world  from  utter  loss,  and  hast  been  found 

By  merit  more  than  birthright,  Son  of  God, 

Found  worthiest  to  be  so  by  being  good,  310 

Far  more  than  great  or  high  ;  because  in  thee 

Love  hath  abounded  more  than  glory  'bounds, 

Therefore  thy  humiliation  shall  exalt 

With  thee  thy  manhood  also  to  this  throne : 

Here  shalt  thou  sit  incarnate,  here  shalt  reign  615 

Both  God  and  Man,  Son  both  of  God  and  Man, 

Anointed  Universal  King :  all  pow'r 

I  give  thee  ;  reign  for  ever,  and  assume 

Thy  merits  ;  under  thee  as  Head  Supreme 

Thrones,  Princedoms,  Pow'rs,  Dominions  I  reduce :  320 

All  knees  to  thee  shall  bow,  of  them  that  bido 

In  Heav'n,  or  Earth,  or  under  Earth  in  Hell. 

When  thou  attended  gloriously  from  Heav'n 

Shalt  in  the  sky  appear,  and  from  thee  send 

The  summoning  Arch-Angels  to  proclaim  325 

Thy  dread  tribunal,  forthwith  from  all  winds 

The  living,  and  forthwith  the  cit < •<!  dead 

Of  all  past  ages,  to  the  gen'ral  doom 

Shall  hasten  ;  such  a  peal  shall  rouse  their  sleep. 

Then  all  thy  saints  assembled,  thou  shalt  judge  330 

Bad  men  and  Angels ;  they  arraigned  shall  sink 

Beneath  thy  sentence :  Hell,  her  numbers  full, 

Thenceforth  shall  be  for  ever  shut.     Mean  while 

The  world  shall  burn,  and  from  her  ashes  spring 

New  Heav'n  and  Earth,  wherein  the  just  shall  dwell,  335 

And  after  all  their  tribulations  long 

See  golden  days,  fruitful  of  golden  deeds, 

306-319.  Phil.  ii.  6-11 ;  Eph.  i.  20-23. 

328.  Mat  xxv.  31-46 ;  2  Thess.  i.  7-0  ;  Mat.  v.  28,  29. 

334.  2  Peter  iii.  10-13. 

335.  See  Dr.  Chalmers's  sermon  on  thin  subject    "  Heaven  and  Earth" 
denote  the  entire  creation. 


BOOK    III.  129 

With  joy  and  love  triumphing,  and  fair  truth. 

Then  thou  thy  regal  sceptre  shalt  lay  by, 

For  regal  sceptre  then  no  more  shall  need,  340 

God  shall  be  All  in  All.     But  all  ye  Gods, 

Adore  him,  who  to  compass  all  this  dies : 

Adore  the  Son,  and  honour  him  as  me. 

No  sooner  had  th'  Almighty  ceased,  but  all 
The  multitude  of  Angels,  with  a  shout  346 

Loud  as  from  numbers  without  number,  sweet 
As  from  blest  voices,  utt'ring  joy,  Heav'n  rung 
With  jubilee,  and  loud  Hosannas  fill'd 
Th'  eternal  regions  :  lowly  reverent 

Tow'rds  either  throne  they  bow,  and  to  the  ground  350 

With  solemn  adoration  down  they  cast 
Their  crowns,  inwove  with  amarant  and  gold ; 
Immortal  amarant ;  a  flow'r  which  once 
In  Paradise,  fast  by  the  tree  of  life, 

Began  to  bloom  ;  but  soon,  for  man's  offence,  355 

To  Heav'n  removed,  where  first  it  grew,  there  grows, 
And  flow'rs  aloft,  shading  the  fount  of  life, 
And  where  the  riv'r  of  bliss  through  midst  of  Heav'n 

337.  Golden :  Virgil's  Eclog.  iv.  9.    "  Toto  surget  gens  aurea  mundo." 
341.  1  Cor.  xv.  24,  25. 

343.  Heb.  i.  6. 

344.  If  the  reader  pleases  to  compare  this  divine  dialogue  with   the 
speeches  of  the  gods  in  Homer,  he  will  find  the  Christian  poet  to  transcend 
the  heathen,  as  much  as  the  religion  of  the  one  surpasses  that  of  the  others. 
Their  deities  talk  and  act  like  men,  but  Milton's  Divine  Persons  are  Divine 
Persons  indeed,  and  talk  in  the  language  of  God,  that  is,  in  the  language  01 
•pirit  of  Scripture. — N. 

345.  The  construction  is  this :  "  All  the  multitude  of  angels  uttering  joy 
with  a  shout  loud,  &c. 

351.  Rev.  iv.  10.  357.  Ps.  xxxvi.  8,  9;  Rev.  vii.  17;  xxii.  1. 

353.  1  Pet.  i.  4.  v.  4.  The  amarant,  or  amaranth,  is  an  imaginary  flower, 
the  beauty  of  which  never  fades. 

358.  Elytian  :  An  allusion  to  the  Elysian  Fields,  or  abodes  of  the  blessed, 
of  classical  mythology.  At  first  these  were  located  upon  islands  in  the  At- 
lantic Ocean  not  far  from  the  Straits  of  Gibraltar:  but,  with  the  increase  of 
9 


130  PARADISE    LOST. 

Rolls  o'er  Elysian  flow'rs  her  amber  stream  ; 

With  these,  that  never  fade,  the  Spirits  elect  360 

Bind  their  resplendent  locks  in  wreath  'd  with  beams, 

Now  in  loose  garlands  thick  thrown  off,  the  bright 

Pavement,  that  like  a  sea  of  jasper  shone, 

Impurpled  with  celestial  roses  smiled. 

Then  crown'd  again,  their  golden  harps  they  took,  365 

Harps  ever  tuned,  that  glitt'ring  by  their  side 

Like  quivers  hung,  and  with  preamble  sweet 

Of  charming  symphony  they  introduce 

Their  sacred  song,  and  waken  raptures  high"; 

No  voice  exempt,  no  voice  but  well  could  join  370 

Melodious  part, — such  concord  is  in  Heav'n. 

Thee,  Father,  first  they  sung,  Omnipotent, 
Immutable,  Immortal,  Infinite, 
Eternal  King  ;  thce,  Author  of  all  being, 
Fountain  of  Light,  thyself  invisible  376 

Amidst  the  glorious  brightness  where  thou  sitt'st 
Throned  inaccessible,  but  when  thou  shad'st 
The  full  blaze  of  thy  beams,  and  through  a  cloud 
Drawn  round  about  thee  like  a  radiant  shrine, 

geographical  knowledge,  these  fields  of  bliss  were  transferred  to  the  lowei 
world,  in  a  region  supposed  to  be  favoured  with  perpetual  spring,  clothed  with 
continual  verdure,  enamelled  with  flowers,  shaded  by  pleasant  groves,  and 
refreshed  by  ..jver-failing  fountains.  Here  the  righteous  lived  in  perfect  felicity, 
communing  with  each  other,  bathed  in  a  flood  of  light  proceeding  from  their 
own  sun,  and  the  sky  at  eve  being  lighted  up  by  their  own  constellations : 
Solemque  suum,  sna  siilera  norunt."  (Virgil  JEn.  vi.  641.)  Their  employ* 
ments  below  resembled  those  of  earth,  and  whatever  bad  warmly  etftT^ 
their  attention  in  the  upper  world,  continued  to  be  a  source  of  virtuous  enjoy* 
ment  in  the  world  below.  (Virg.  JEn.  vi.  653.) — ANTHON. 

359.  Ambtr  ttrtam:  So  called,  not  at  all  on  account  of  its  color,  but  of  iU 
clearness  and  transparency.  Virgil  (Georg.  Hi.  522)  says  of  a  river, 

••  Puriar  electro  campum  petit  •mnif." 

N. 
S60.  Thttt  refers  ioflouxrt  (359) . 

363.  Sea  of  j caper :  Jasper  is  a  precious  stone  of  several  colours ;  but  the 
green  is  most  esteemed,  and  bears  some  resemblance  to  the  sea. — N. 

377.  But :  Except.  The  meaning  is,  Thou  art  accessible  only  when  tboo 
ihadest,  ice 


BOOK    III.  131 

Dark  with  excessive  bright  thy  skirts  appear,  380 

Yet  dazzle  Heav'n,  that  brightest  Seraphim 

Approach  not,  but  with  both  wings  veil  their  eyes. 

Thee,  next  they  sang,  of  all  creation  first, 

Begotten  Son,  Divine  Similitude, 

In  whose  conspicuous  count'nance,  without  cloud  385 

Made  visible,  th'  Almighty  Father  shines, 

Whom  else  no  creature  can  behold  :  on  thee 

Impress'd  th'  effulgence  of  his  glory  'bides, 

Transfused  on  thee  his  ample  Spirit  rests. 

He  Heav'n  of  Hcav'ns  and  all  the  Pow'rs  therein  390 

By  thee  created,  and  by  thee  threw  down 

Th'  aspiring  Dominations  :  thou  that  day 

Thy  Father's  dreadful  thunder  didst  not  spare, 

Nor  stop  thy  flaming  chariot-wheels,  that  shook 

Heav'n's  everlasting  frame,  while  o'er  the  necks  395 

Thou  drov'st  of  warring  Angels  disarray'd. 

Back  from  pursuit  thy  Pow'rs  with  loud  acclaim 

Thee  only  extoll'd  Son  of  thy  Father's  might, 

To  execute  fierce  vengeance  on  his  foes, 

Not  so  on  Man  :  Him  thro'  their  malice  fall'n,  400 

Father  of  mercy  and  grace,  thou  didst  not  doom 

So  strictly,  but  much  more  to  pity  incline  ; 

No  sooner  did  thy  dear  and  only  Son 

Perceive  thee  purposed  not  to  doom  frail  Man 

380.  Dark,  tfc. :  Milton  has  the  same  thought  of  darkness  occasioned  by 
glory,  in  Book  V.  599 :  "  brightness  had  made  invisible,"  an  expression  which 
sheds  light  upon  the  meaning  of  the  poet  here ;  the  excess  of  brightness  had 
the  effect  of  darkness — invisibility.  What  an  idea  of  glory  !  the  skirts  only 
not  to  be  looked  on  by  the  beings  nearest  to  God,  but  when  doubly  or  trebly 
•haded  by  a  cloud  and  both  wings.  What  then  is  the  full  blaze ! — R. 

382.  See  Isaiah's  Vision,  vi.  1-3. 

383.  Col.  i.  15,  16;  John  i.  1-3. 

387.  Elu :  In  no  other  manner  can  any  creature  behold  the  Father. 

388.  Heb.  i.  3. 

389.  John  iii.  34-5. 

397-8.  Thy  Powers  extolled  Thee  only,  (returning)  back  from  pursuit. 
He  had  achieved  the  conquest  alone.  Book  VI.  880. 


132  PARADISE    LOST. 

So  strictly,  but  much  more  to  pity  inclined,  405 

He  to  appease  thy  wrath,  and  end  the  strife 

Of  mercy  and  justice  in  thy  face  discern 'd, 

Regardless  of  the  bliss  wherein  he  sat   ; 

Second  to  thee,  offfr'd  himself  to  die 

For  man's  offence.     0  unexampled  love !  410 

Love  no  where  to  be  found  less  than  Divine  ! 

Hail  Son  of  God,  Saviour  of  Men,  thy  name 

Shall  be  the  copious  matter  of  my  song 

Henceforth,  and  never  shall  my  harp  thy  praise 

Forget,  nor  from  thy  Father's  praise  disjoin.  415 

Thus  they  in  Heav'n,  above  the  starry  sphere, 
Their  happy  hours  in  joy  and  hymning  spent. 
Mean  while  upon  the  firm  opacous  globe 
Of  this  round  world,  whose  first  convex  divides 
The  luminous  inferior  orbs,  inclosed  420 

From  Chaos  and  th'  inroad  of  Darkness  old, 
Satan  alighted  walks  :  a  globe  far  off 

406.  "Than"  or  "bat"  is  understood  before  "he,"  to  complete  the 
•ense.— N. 

414.  Harp  thypraite:  Rev.  iv.  10,  11  ;  v.  11-1-1. 

419.  Firtt  convex  divide*,  Ift.:  Milton  frequently  uses  the  words  sphere, 
orb,  globe,  convex,  as  synonymous,  and  by  them  generally  expresses  the 
idea  of  a  hollow  crystalline  sphere — of  which,  according  to  the  old  astronomy, 
there  were  several.  The  outermost  one  is  here  intended,  but  was  opaque, 
and  separated  Chaos  from  the  solar  system,  which  it  included. 

421.  Ckaot:  Matter  was  supposed  to  exist  in  a  confused,  unorganized  state 
originally,  and  was  designated  by  this  name.     A  certain  portion  of  this  was 
separated  into  its  different  kinds,  and  reduced  to  order  and  form  by  the  power 
of  God. 

422.  Satan  alighttd  valla :  Satan's  walk  upon  the  outside  of  the  universe, 
which  at  a  distance  appeared  to  him  of  a  globular  form,  but  upon  his  nearer 
approach  looked  like  an  unbounded  plain,  is  natural  and  noble ;  as  his  roam- 
ing upon  the  frontiers  of  the  creation,  between  that  mass  of  matter  which 
was  wrought  into  a  world,  and  that  shapeless  unformed  heap  of  materials 
which  still  lay  in  chaos  and  confusion,  strikes  the  imagination  as  something 
astonishingly  great  and  wild.     Upon  this  outermost  surface  of  the  universe 
the  poet  creates  the  Limbo  of  Vanity,  respecting  which  some  remarks  will 
be  made. — A. 


BOOK    III.  133 

It  seem'd,  now  seems  a  boundless  continent 

Dark,  waste,  and  wild,  under  the  frown  of  Night 

Starless  exposed,  and  ever-threat'ning  storms  425 

Of  Chaos  blust'ring  round,  inclement  sky  ; 

Save  on  that  side  which  from  the  wall  of  Heav'n, 

Though  distant  far,  some  small  reflection  gains 

Of  glimmering  air  less  vex'd  with  tempest  loud : 

Here  walk'd  the  Fiend  at  large  in  spacious  field.  430 

As  when  a  vulture  on  Imaus  bred, 

Whose  snowy  ridge  the  roving  Tartar  bounds, 

Dislodging  from  a  region  scarce  of  prey 

To  gorge  the  flesh  of  lambs  or  yeanling  kids 

On  hills  where  flocks  are  fed,  flies  toward  the  springs  435 

Of  Ganges  or  Hydaspes,  Indian  streams ; 

But  in  his  way  lights  on  the  barren  plains 

Of  Sericana,  where  Chineses  drive 

With  sails  and  wind  their  cany  wagons  light : 

So  on  this  windy  sea  of  land,  the  Fiend  440 

Walk'd  up  and  down  alone,  bent  on  his  prey : 

Alone ;  for  other  creature  in  this  place, 

Living  or  lifeless,  to  be  found  was  none ; 

431-441.  jls  when  a  vulture,  $c. :  This  simile  is  very  apposite  and  lively. 
Satan,  coming  from  Hell  to  Earth,  in  order  to  destroy  mankind,  hut  lighting 
first  on  the  bare  convex  of  this  world's  outermost  orb  (the  outermost  orb  of 
creation)  — a  tea  of  land,  as  the  poet  calls  it — is  very  fitly  compared  to  a 
vulture  flying,  in  quest  of  his  prey,  tender  lambs  or  kids  new  yeaned,  froun 
the  barren  rocks  to  the  more  fruitful  hills  and  streams  of  India,  but  lighting 
in  his  way  on  the  plains  of  Sericana,  which  were,  in  a  manner,  a  sea  of  land, 
too,  the  country  being  so  smooth  and  open  that  carriages  were  driven  (as 
travellers  report)  with  sails  and  wind.  Imaut  is  a  celebrated  mountain  in 
Asia;  its  name  signifies  snowy,  and  hence,  its  sncrwy  ridge  is  spoken  of.  It  is 
the  eastern  boundary  of  the  Western  Tartars,  who  are  called  roving,  as  they 
live  chiefly  in  tents,  and  remove  from  place  to  place  for  the  convenience  of 
pasturage.  Ganget  and  Hydaspes  are  rivers  of  India,  the  latter  being  a 
tributary  to  the  river  Indus.  Serica  is  a  region  between  China  on  the  eas* 
and  the  mountain  Imaus  on  the  west.  What  our  author  here  says  of  the 
Chinetes,  seems  to  have  been  derived  from  Heylin's  Cosmography. — N. 

432    Bounds:  Confines 

433.  Dislodging :  Removing. 

434    Yeanling:  Young. 


134  PARADISE    LOST. 

None  yet,  but  store  hereafter  from  the  earth 

Up  hither  like  aereal  vapours  flew  445 

Of  all  things  transit'ry  and  vain,  when  sin 

With  vanity  had  fill'd  the  works  of  men  ; 

Both  all  things  vain,  and  all  who  in  vain  things 

Built  their  fond  hopes  of  glory,  or  lasting  fame, 

Or  happiness,  in  this  or  th'  other  life  ;  460 

All  who  have  their  reward  on  earth,  the  fruits 

Of  painful  superstition  and  blind  zeal, 

Nought  seeking  but  the  praise  of  men,  here  find 

Fit  retribution,  empty  as  their  deeds : 

All  th'  unaccomplish'd  works  of  Nature's  hand,  455 

Abortive,  monstrous,  or  unkindly  mix'd, 

Dissolved  on  earth,  fleet  hither,  and  in  vain, 

Till  final  dissolution,  wander  here  ; 

Not  in  the  neighb'ring  moon,  as  some  have  dream'd  ; 

Those  argent  fields  more  likely  habitants,  460 

Translated  Saints  or  middle  Spirits,  hold 

457.  In  vain :  At  random,  in  the  sense  of  the  Latin  fruttra,  fortwto. 

459.  Not  in  the  moon,  Sfc. :  Ariosto,  in  his  Orlando  Furioso,  gives  a  much 
longer  description  of  things  lost  on  earth  and  treasured  up  in  the  moon,  than 
Milton  here  furnishes.     A  specimen  is  subjoined,  in  Harrington's  trans- 
lation : 

'•  A  storehouse  itrange.  that  what  on  earth  ii  lo«t 
By  fault,  by  time,  by  fortune,  there  is  found  ; 
Nor  speak  I  sole  of  wealth,  or  things  of  cost. 
In  which  blind  fortune's  pow'r  doth  most  abound, 
Bat  e'en  of  things  quite  out  of  fortune's  pow'r, 
Which  wilfully  we  waste  each  day  and  hour : 
The  precious  time  that  fools  mispend  in  play, 
The  rain  attempts  that  never  take  effect, 
The  TOWI  that  sinners  make  and  never  pay, 
The  couniels  wise  thnt  careless  men  neglect. 
The  fund  desires  that  lead  us  oft  astray, 
<  •••••• 

May  there  be  found  unto  this  place  ascending." 

The  same  notion  is  amply  set  forth  in  Pope's  Rape  of  the  Lock,  Canto  V. 
— N. 

460.  Jlrgent :  Bright  like  silver.    The  moon  may  be  inhabited ;  but,  as 
Newton  suggests,  it  is  greatly  to  be  questioned  whether  the  notion  here  ex- 
pressed by  the  poet  is  true,  that  its  inhabitants  are  trantlated  mint*,  or  tpiritt 
of  a  middle  nature  between  angels  and  men. 


BOOK    111.  135 

Betwixt  th'  angelical  and  human  kind. 

Hither  of  ill-join'd  sons  and  daughters  born 

First  from  the  ancient  world  those  giants  came, 

With  many  a  vain  exploit,  though  then  renown'd :  465 

The  builders  next  of  Babel  on  the  plain 

Of  Sennaar,  and  still  with  vain  design 

New  Babels,  had  they  wherewithal,  would  build : 

Others  came  single  ;  he  who  to  be  deem'd 

A  God,  leap'd  fondly  into  JEtna  flames,  470 

Empcdocles  ;  and  he  who  to  enjoy 

Plato's  Elysium,  leap'd  into  the  sea, 

Cleombrotus  ;  and  many  more  too  long, 

Embryos  and  idiots,  eremites  and  friars 

White,  black  and  grey,  with  all  their  trumpery.  475 

Here  Pilgrims  roam,  that  stray 'd  so  far  to  seek 

463.  The  tons  of  God,  ill-joined  with  the  daughters  of  men,  alluding  to 
Gen.  vi.  4 ;  the  posterity  of  Seth,  who  worshipped  the  true  God,  and  are, 
therefore,  called  the  sens  of  God,  intermarried  with  the  idolatrous  posterity 
of  the  apostate  Cain. — N. 

467.  Sennaar,  or  Shinar,  both  names  denoting  a  province  of  Babylonia. 
Milton  here,  as  in  many  other  instances,  follows  the  Vulgate,  in  writing  the 
names  of  places. — N. 

470.  Empedocles :  A  Sicilian  philosopher,  who  flourished  about  450  B.  c., 
and  became  highly  distinguished  for  his  various  attainments  in  science.  The 
story  alluded  to  in  the  text  is,  that  he  threw  himself  into  the  burning  crater 
of  Mount  ^Etna,  in  order  that,  the  manner  of  his  death  not  being  known,  he 
might  afterwards  pass  for  a  god ,  but  the  secret  was  discovered  by  the 
ejection  of  one  of  his  brass  sandals  in  a  subsequent  eruption  of  the  volcano. 
Horace  alludes  to  the  story  in  his  Art  of  Poetry,  464. 

473.  Cltvmbrotus  was  a  young  man,  who,  having  been  deeply  interested 
irith  Plato's  reflections  on  the  immortality  of  the  soul,  leaped  into  the  sea, 
•hat  he  might  at  once  enjoy  the  felicity  mentioned. — S. 

473.  Too  long :  That  is,  too  long  a  number  to  describe. 

475.  White,  tfc. :  So  named  from  the  dresses  which  they  wore :  irhite 
fiars,  or  Carmelites  ;  blark  friars,  or  Dominicans  ;  grey  friars,  or  Franciscans ; 
.lames  derived  from  Carmel — where  the  first  pretend  their  order  was  ir.sti- 
\».ted — from  St.  Dominic  and  St.  Francis,  the  founders  of  the  other  two 
respectively.  Our  author  here,  as  ekewhere,  shows  his  dislike  and  abhor- 
rence of  the  Church  of  Rome,  by  placing  the  religious  orders,  with  all  their 
trumpery,  cowls,  hoods,  &c.,  in  the  Paradise  of  Fools,  and  making  them  the 
principal  objects  there. — N. 


136  PARADISE    LOST. 

In  Golgotha  him  dead,  who  lives  in  Heav'n  ; 

And  they  who,  to  be  sure  of  Paradise, 

Dying  put  on  the  weeds  of  Dominic, 

Or  in  Franciscan  think  to  pass  disguised  :  480 

They  pass  the  planets  sev'n,  and  pass  the  fix'd, 

And  that  crystalline  sphere  whose  balance  weighs 

The  trepidation  talk'd,  and  that  first  moved ; 

And  now  Saint  Peter  at  Heav'n 's  wicket  seems 

To  wait  them  with  his  keys,  and  now  at  foot  485 

Of  Heav'n's  ascent  they  lift  their  feet,  when  lo, 

A  violent  cross  wind  from  either  coast 

481-3.  They  pott  the  planet*  seven :  Our  planetary  or  solar  system  ;  and 
beyond  this  pott  the  fixed,  the  firmament,  or  sphere  of  the  fixed  stars ;  and 
beyond  this,  that  cryttalline  tphert — the  crystalline  Heaven,  clear  as  crystal — 
to  which  the  Ptolemaic  astronomers  attributed  a  sort  of  libration,  or  shaking 
(the  trepidation  so  much  talked  of) ,  to  account  for  (or  counterpoise)  certain 
irregularities  in  the  motion  of  the  stars ;  and  beyond  this,  the  firtt  mov'd.  the 
prinium  mobile,  the  sphere  which  was  both  the  first  moved  and  the  first 
mover,  communicating  its  motions  to  all  the  lower  spheres  ;  and  beyond  this 
was  the  empyrean  Heaven,  the  seat  of  God  and  the  angels. — N. 

482.  Crystalline  tphere :  The  opinions  of  Pythagoras  on  the  system  of  the 
world,  with  few  exceptions  were  founded  in  truth ;  yet  they  were  rejected 
by  Aristotle,  and  by  most  succeeding  astronomers,  down  to  the  time^of 
Copernicus,  and  in  their  place  was  .substituted  the  doctrine  of  crystalline 
spheres,  first  taught  by  Eudoxus,  who  lived  about  370  B.  c.  According  to 
this  system,  the  heavenly  bodies  are  set  like  gems  in  hollow  solid  orbs,  com- 
posed of  crystal  so  transparent,  that  no  anterior  orb  obstructs  in  the  least  the 
view  of  any  of  the  orbs  that  lie  behind  it.  The  sun  and  the  planets  have 
«ach  its  separate  orb ;  but  the  fixed  stars  are  all  set  in  the  same  grand  orb ; 
Mid  beyond  this  is  another  still,  the  primum  mobile,  which  revolves  daily 
from  east  to  west,  and  carries  along  with  it  all  the  other  orbs.  Above  the 
*  hole  spreads  the  grand  empyrean,  or  third  heavens,  the  abode  of  perpetual 
serenity. 

To  account  for  the  planetary  motions,  it  was  supposed  that  each  of  the 
planetary  orbs,  as  well  as  that  of  the  sun,  has  a  motion  of  its  own,  eastward, 
while  it  partakes  of  the  common  diurnal  motion  of  the  starry  sphere.  Aris- 
totle taught  that  these  motions  are  effected  by  a  tutelary  genius  jl  eaci 
planet,  residing  in  it,  and  directing  its  motions,  as  the  mind  of  man  directs 
its  movements. — OLMSTED'C  LETTERS  o*  ASTRONOMY. 

484-  The  poet  here  turns  into  ridicule  the  false  assumption  that  Peter,  and 
those  who  claim  to  be  his  spiritual  successors,  are  exclusively  intrusted  with 
th«  keys  of  Heaven 


BOOK    III 


137 


Blows  them  transverse  ten  thousand  leagues  awry 

Into  the  devious  air  ;  then  might  ye  see 

Cowls,  hoods,  and  habits,  with  their  wearers,  tost  490 

And  flutter'd  into  rags  ;  then  reliques,  beads, 

Indulgences,  dispenses,  pardons,  bulls, 

The  sport  of  winds  :  all  these  upwhirl'd  aloft 

Fly  D'er  the  backside  of  the  world  far  off 

Into  a  Limbo  large  and  broad,  since  call'd  495 

The  Paradise  of  Fools,  to  few  unknown 

Long  after,  now  unpeopled,  and  untrod. 

All  this  dark  globe  the  Fiend  found  as  he  pass'd. 

And  long  he  wander'd,  till  at  last  a  gleam 

488.  dwry:  Aside. 

•189.  Devious :  Out  of  the  way,  remote. 

489.  Then  might  ye  tee :  That  is,  if  you  had  been  there  ;  or,  the  expression 
simply  means,  then  might  be  seen. 

490—496.  Ludicrous  sentiments  are  unnatural  in  an  epic  poem,  because 
they  do  not  naturally  occur  while  one  is  composing  it ;  and  hence  (as  Dr. 
Beattie  remarks) ,  the  humorous  description  of  the  Limbo  of  Vanity,  how- 
ever just  as  an  allegory,  however  poignant  as  a  satire,  ought  not  to  have  ob- 
tained a  place  in  Paradise  Lost.  Such  a  thing  might  suit  the  volatile  genius 
of  Ariosto  and  his  followers,  but  is  quite  unworthy  of  the  sober  and  well- 
principled  disciple  of  Homer  and  Virgil. 

493.  Sport :  Virg.  JEn.  vi.  75,  "  Ludibria  ventis." 

494.  The  ""world"  here  mentioned  is  not  our  earth,  but  the  hollow,  opaque 
sphere  outside  of  the  starry  heavens  (422-425). 

495.  The  word  Limbo  (from  the  Latin  limbus,  a  hem  or  edge)  is  a  region 
which  was  supposed  by  some  of  the  school  theologians  to  lie  on  the  edge  or 
neighbourhood  of  Hell.     This  served  as  a  receptacle  for  the  souls  of  just  men, 
who  were  not  admitted  into  Purgatory  or  Heaven.     Such  were,  according  to 
some  Christian  writers,  the  patriarchs,  and  other  pious  ancients,  who  died 
before  the  birth  of  Christ ;  Hence,  the  Limbo  was  called  the  Limbus  Pa- 
truin.     These,  it  was  believed,  would  be  liberated  at  Christ's  second  coming, 
and  admitted  to  the  privileges  of  the  blessed  in  Heaven. 

Dante  has  fixed  his  Limbo,  in  which  the  distinguished  spirits  of  antiquity  are 
confined,  as  the  outermost  of  the  circles  of  his  Hell.  The  use  which  Milton 
has  made  of  the  same  superstitious  belief  is  seen  in  this  passage. — BRANDE. 

499.  Till  at  last  a  gleam,  fyc. :  Satan,  after  having  long  wandered  upon  the 
surface  or  outermost  wall  of  the  organized  universe,  discovers,  at  last,  a  wide 
gap  in  it,  which  led  into  the  creation,  and  is  described  as  the  opening 


1S8  PARADISE    LOST. 

Of  dawning  light  turn'd  thitherward  in  haste  500 

His  travrllM  steps  :  far  distant  he  descries 

Ascending  by  degrees  magnificent 

Up  to  the  wall  of  Heav'n  a  structure  high  ; 

At  top  whereof,  but  far  more  rich,  appear'd 

The  work  as  of  a  kingly  palace  gate,  605 

With  frontispiece  of  diamond  and  gold 

Embellish'd :  thick  with  sparkling  orient  gems 

The  portal  shone,  inimitable  on  earth 

By  model,  or  by  shading  pencil  drawn. 

The  stairs  were  such  as  whereon  Jacob  saw  510 

Angels  ascending  and  descending,  bands 

Of  guardians  bright,  when  he  from  Esau  fled 

To  Padan-Aram,  in  the  field  of  Luz 

Dreaming  by  night  under  the  open  sky, 

And  waking  cry'd,  This  is  the  gate  of  Heav'n.  515 

Each  stair  mysteriously  was  meant,  nor  stood 

There  always,  but  drawn  up  to  Heav'n  sometimes 

Viewless :  and  underneath  a  bright  sea  flow'd 

Of  jasper,  or  of  liquid  pearl,  whereon 

Who  after  came  from  earth,  sailing  arrived,  520 

Wafted  by  Angels,  or  flew  o'er  the  lake 

Rapt  in  a  chariot  drawn  by  fiery  steeds. 

The  stairs  were  then  let  down,  whether  to  dare 

The  Fiend  by  easy  'scent,  or  aggravate 

His  sad  exclusion  from  the  doors  of  bliss  :  525 

Direct  against  which  open'd  from  beneath, 

Just  o'er  the  blissful  seat  of  Paradise, 

through  which  the  angels  pass  to  and  fro  into  the  lower  world,  upon  their 
rrands  to  mankind. — A. 

506-7.  These  lines  are  an  imitation  of  Ovid,  Met  ii.  1 : 
•'  Regia  folii  ermt  lublimibus  altm  column!*, 
Clark  micantc  turn,  flammaique  imitante  pyropo." 

510.  Stairt:  See  Gen.  xxviii.  11-17. 

516.  Each  stair  (the  stairs  line  510)  was  designed  for  some  secret  pur- 
pose. 

518.  The  author,  in  the  "  Argument"  of  this  Book,  explains  the  sea  to 
mean,  the  water  above  the  firmament 


BOOK    III.  139 

A  passage  down  to  th'  Earth,  a  passage  wide, 

Wider  by  far  than  that  of  after-times 

Over  mount  Sion,  and,  though  that  were  large,  630 

Over  the  Promised  Land,  to  God  so  dear, 

By  which,  to  visit  oft  those  happy  tribes, 

On  high  behests  his  Angels  to  and  fro 

Pass'd  frequent,  and  his  eye  with  choice  regard 

From  Pancas  the  fount  of  Jordan's  flood  535 

To  Beersaba,  where  the  Holy  Land 

Borders  on  Egypt  and  th'  Arabian  shore .          % 

So  wide  the  op'ning  seem'd,  where  bounds  were  set 

To  darkness,  such  as  bound  the  ocean  wave. 

Satan  from  hence,  now  on  the  lower  stair  540 

That  scaled  by  steps  of  gold  to  Heaven  gate, 

Looks  down  with  wonder  at  the  sudden  view 

Of  all  this  world  at  once.     As  when  a  scout 

Through  dark  and  desert  ways  with  peril  gone 

All  night,  at  last  by  break  of  cheerful  dawn  545 

Obtains  the  brow  of  some  high-climbing  hill, 

Which  to  his  eye  discovers  unaware 

The  goodly  prospect  of  some  foreign  land 

First  seen,  or  some  renown'd  metropolis 

With  glist'ring  spires  and  pinnacles  adorn'd,  550 

Which  now  the  rising  Sun  gilds  with  his  beams : 

Such  wonder  seized,  though  after  Heaven  seen, 

The  Spirit  malign,  but  much  more  envy  seized, 

534.  After  regard,  supply  the  words  "  passed  frequent." 

535.  Paneeu :  The  modern  name,  Banias.     It  was  once  called  Caesarea- 
Philippi,  and  is  securely  embosomed  among  mountains,  being  at  the  head  of 
one  of  the  principal  branches  of  the  Jordan. 

542.  Looks  down,  ffc. :  His  sitting  upon  the  brink  of  this  passage,  an 
taking  a  survey  of  the  whole  face  of  nature,  that  appeared  to  him  new  and 
fresh  in  all  its  beauties,  with  the  simile  illustrating  this  circumstance,  fills 
the  mind  of  the  reader  with  as  surprising  and  glorious  an  idea  as  any  that 
arises  in  the  whole  poem.  He  looks  down  into  that  vast  hollow  of  the 
universe  with  the  eye  (or,  as  Milton  calls  it  in  his  First  Book\  with  the 
ken,  of  an  angel.  He  surveys  all  the  wonders  in  this  immense  amphi- 
theatre, that  lie  between  both  the  poles  of  Heaven,  and  takes  in,  at  one 
*iew,  the  whole  round  of  the  creation. — A. 


140  PARADISE    LOST. 

At  sight  of  all  this  world  beheld  so  fur. 

Round  he  surveys  (and  well  might,  where  he  stood  555 

So  high  above  the  circling  canopy 

Of  Night's  extended  shade)  from  eastern  point 

Of  Libra  to  the  fleecy  star  that  bears 

Andromeda  far  off  Atlantic  seas 

Beyond  th'  horizon  ;  then  from  pole  to  pole  560 

He  views  in  breadth,  and  without  longer  pause 

Down  right  into  the  world's  first  region  throws 

555-561.  Satan  is  here  represented  as  taking  a  view  of  the  whole  crea- 
tion from  east  to  west,  and  then  from  north  to  south ;  but  poetry  delights  to 
say  the  most  common  things  in  an  uncommon  manner.  He  turveyt  from 
eastern  point  of  Libra :  One  of  the  twelve  signs,  exactly  opposite  to  Aria,  to 
t he  fleecy  ttar,  Aries  or  the  Ram — that  is,  from  east  to  west ;  for  when 
Libra  rises  in  the  east  Aries  sets  in  the  western  horizon.  Aries  is  said  to  bear 
Andromeda,  because  that  constellation,  represented  as  a  woman,  is  placed 
just  over  Aries,  and,  therefore,  when  Aries  sets  he  seems  to  bear  Andro- 
meda far  off  Atlantic  teat,  the  great  western  ocean,  beyond  M  horizon, 
Then  from  pole  to  pole  he  viewt  in  breadth  :  That  is,  from  north  to  south ;  and 
that  is  said  to  be  in  breadth,  because  the  ancients  knowing  more  of  the 
earth  from  east  to  west  than  from  north  to  south,  and  so,  having  a  much 
greater  journey  one  way  than  the  other,  one  was  called  length,  or  longitude, 
the  other  breadth,  or  latitude. — N. 

555-568,  &c.  The  verse  in  This  exquisitely-moulded  passage,  says  Hazlitt, 
floats  up  and  down  as  if  itself  had  wings.  The  sound  of  Milton's  lines  is 
moulded  often  into  the  expression  of  the  sentiment,  almost  of  the  very 
image.  They  rise  or  fall,  pause,  or  hurry  rapidly  on,  with  exquisite  art, 
but  without  the  least  trick  or  affectation,  ait  the  occasion  seems  to  require. 
See  a  beautiful  instance,  Book  I.  732-747 ;  762-787. 

562-4.  Satan,  having  surveyed  the  whole  creation,  without  longer  paute, 
throws  himself  into  it,  and  is  described  as  making  two  different  motions. 
At  first  he  drops  down  perpendicularly  some  way  into  it,  down  right,  ttc., 
and  afterwards  windt  hit  oblique  vay,  turns  and  winds  this  way  and  that  in 
order  to  espy  the  seat  of  man ;  for  though  in  527  it  is  said  that  the  passage 
wnsjtut  over  Paradite,  yet  it  is  evident  that  Satan  did  not  know  it  The 
air  is  compared  to  marble  for  its  clearness  and  whiteness,  without  any  re- 
gard to  its  hardness.  The  Latin  word  marmor,  marble,  is  derived  from  a 
Greek  word  that  signifies  to  shine  and  glisten.  Virgil  iw  the  expression 
of  the  marble  tea,  and  Sbakspeare  speaks  of  the  marble  air.  It  is  common 
with  the  ancients,  and  with  those  who  write  in  the  spirit  and  manner  of  the 
ancients,  in  their  metaphors  and  similes,  if  they  agree  in  the  main  circum- 
stances, to  have  no  regard  to  lesser  particulars. — N. 


BOOK    III.  141 

His  flight  precipitant,  and  winds  with  ease 

Through  the  pure  marble  air  his  oblique  way 

Amongst  innumerable  stars,  that  shone  665 

Stars  distant,  but  nigh  hand  seem'd  other  worlds  ; 

Or  other  worlds  they  seem'd,  or  happy  isles, 

Like  those  Hesperian  gardens  famed  of  old, 

Fortunate  fields,  and  groves,  and  flow'ry  vales, 

Thrice  happy  isles  ;  but  who  dwelt  happy  there  O70 

He  stay'd  not  to  inquire :  above  them  all 

The  golden  Sun,  in  splendour  likest  Heav'n, 

Allur'd  his  eye :  thither  his  course  he  bends 

Through  the  calm  firmament  (but  up  or  down, 

By  centre,  or  eccentric,  hard  to  tell,  575 

Or  longitude)  where  the  great  luminary 

Aloof  the  vulgar  constellations  thick, 

That  from  his  lordly  eye  keep  distance  due, 

Dispenses  light  from  far ;  they  as  they  move 

Their  starry  dance  in  numbers  that  compute  580 

Days,  months,  and  years,  tow'rds  his  all-cheering  lamp 

Turn  swift  their  various  motions,  or  are  turn'd 

By  his  magnetic  beam,  that  gently  warms 

The  universe,  and  to  each  inward  part 

With  gentle  penetration,  though  unseen,  585 

Shoots  invisible  virtue  ev'n  to  the  deep ; 

563.  Winds  with  ease,  $c. :  His  flight  between  the  several  worlds  lhat 
shined  on  every  side  of  him,  with  the  particular  description  of  the  sun,  are 
set  forth  in  all  the  wantoness  of  a  luxuriant  imagination. — A. 

565-6.  Shone  $tart,  (fc. :  Appeared  to  be  stars. 

568.  Hesperian  gardens :  Some  have  located  these  on  the  Cape  Verd 
Islands  ;  others  on  Bissagos,  a  little  above  Sierra  Leone. 

574-6.  But  up  or  down,  Sfc. :  Satan  had  now  passed  the  fixed  stars,  and 
was  directing  his  course  towards  the  sun ;  but  it  is  hard  to  tell,  says  the  poet, 
whether  his  course  was  up  or  down,  that  is,  north  or  south  (ix.  78;  x.  675  , 
or  whether  it  was  by  centre  or  eccentric,  towards  the  centre  or  from  the 
centre,  it  not  being  determined  whether  the  sun  is  the  centre  of  the  world 
or  not ;  or  whether  it  was  by  longitude,  that  ;s,  in  length,  east  or  west,  as 
appears  from  IV.  539 ;  VII.  373.— N. 

577.  Moof:  Apart  from. 

580.   Number*:  Measures. 


142  PARADISE    LOST. 

So  wondrously  was  set  his  station  bright. 

There  lands  the  Fiend,  s  spot  like  which  perhaps 

Astronomer  in  the  Sun's  lucent  orb 

Through  his  glazed  optic  tube  yet  never  saw.  690 

The  place  he  found  beyond  expression  bright, 

Compar'd  with  aught  on  earth,  metal  or  stone  ; 

Not  all  parts  like,  but  all  alike  inform M 

With  radiant  light,  as  glowing  iron  with  fire  ; 

If  metal,  part  seem'd  gold,  part  silver  clear  ;  595 

If  stone,  carbuncle  most,  or  chrysolite, 

Ruby  or  topaz,  to  the  twelve  that  shone 

In  Aaron's  breast-plate,  and  a  stone  besides 

Imagined  rather  oft  than  elsewhere  seen, 

That  stone,  or  like  to  that  which  here  below  600 

Philosophers  in  vain  so  long  have  sought ; 

In  vain,  though  by  their  pow'rful  art  they  bind 

Volatile  Hermes,  and  call  up  unbound 

In  various  shapes  old  Proteus  from  the  sea, 

590.  The  spots  in  the  sun  are  visible. with  a  telescope;  but  astronomer 
perhaps  never  saw,  "  through  hi*  glazed  optic  tube,"  such  a  spot  as  Satan,  now 
he  was  on  the  sun's  orb.  The  poet  mentions  this  glass  the  oftener  in  honor 
of  Galileo,  whom  he  means  here  by  the  astronomer. — N. 

593.  Informed:  Inwrought. 

597.  To :  It  means,  and  so  on,  up  to  the  twelve,  or,  including  all  the 
twelve. 

600.  Stone :  A  stone,  or  substance  which  the  alchemists  endeavoured  to 
prepare,  by  a  mixture  of  which  with  the  common  metals  they  hoped  to  con- 
vert them  into  gold. 

603.  Volatile  Hermet :  Hermes  is  the  Greek  name  for  Mercury,  who  pos- 
sessed a  winged  cap  and  sandals,  which  enabled  him  to  pass  rapidly  from  one 
part  of  space  to  another.     While  the  poet  evidently  alludet  to  this  fabulous 
being,  he  seems  to  speak  of  the  metal,  called  mercury,  or  quicksilver,  which 
is  volatile,  or  rises  into  the  air,  by  the  application  of  intense  heat.    We 
know  that  the  alchemists  made  great  use  of  this  metal  in  their  vain  endea- 
vours to  manufacture  a  "  philosopher's  stone,"  such  as  they  desired.    The 
binding  spoken  of  may  refer  to  the  amalgams  which  they  formed  with  it. 

604.  Proteus,  a  deified  mortal  (according  to  the  old  Grecian  mythology \  a 
tooth-saying  and  wonder-working  old  man  of  the  sea,  who  fed  the  phocaeof 
Neptune  in  the  iEgean  Sea,  and  was  said  by  wandering  mariners  to  sun  himself 
with  his  sea-calves,  and  to  sleep  at  mid-day  on  the  desert  island  of  Pharos, 


BOOK    III.  143 

Drain'd  through  a  limbec  to  his  native  form.  605 

What  wonder  then  if  fields  and  regions  here 

Breathe  forth  Elixir  pure,  and  rivers  run 

Potable  gold,  when  with  one  virtuous  touch 

Th'  arch-chemic  Sun,  so  far  from  us  remote, 

Produces  with  terrestrial  humour  mix'd  610 

Here  in  the  dark  so  many  precious  things 

Of  colour  glorious  and  effect  so  rare  ? 

Here  matter  new  to  gaze  the  Devil  met 

and  elsewhere.  He  prophesied  only  when  compelled  by  force  and  art.  He 
tried  every  means  to  elude  those  who  consulted  him,  and  changed  himself, 
after  the  manner  of  the  sea-gods,  into  every  shape  ;  into  beasts,  trees,  ser- 
pents, and  even  into  fire  and  water.  But  whoever  boldly  held  him  fast  re- 
ceived a  revelation  of  whatever  he  wished  to  know,  whether  past,  present, 
or  future  (Odyssey  iv.  351).  Any  one  who  hastily  changes  his  principles 
is,  from  this  old  sea-god,  called  a  Proteus. — ENCYCLOP.  AMER. 

From  the  variety  of  shapes  which  this  god  was  accustomed  to  assume  and 
lay  aside,  Milton  alludes  to  him.  in  order  to  illustrate  the  various  changes  to 
which  substances  were  subjected  in  the  limbec  (alembic),  or  still,  of  the  in- 
dustrious alchemist.  Possibly  sea-water,  which  is  a  compound  of  many  con- 
stituents, was  one  of  those  substances. 

The  passage  then  means  (as  Newton  observes) ,  Though  by  their  powerful 
art  they  bind  and  fix  quicksilver,  and  change  their  matter  (a  representative 
of  which  Proteus  has  been  supposed  to  be)  unbound,  unfixed,  into  as  many 
various  shapes  as  Proteus,  till  it  be  reduced  at  last,  by  draining  through  their 
stills,  to  its  first  original  form.  To  bind  or  fix,  is  to  render  a  substance  inca- 
pable of  being  volatilized  by  heat.  So  the  alchemists  understood  the  term. 

606.  What  wonder,  Sfc. :  And  if  alchemists  can  do  so  much,  what  wonder 
then  if  the  sun  itself  is  the  true  philosopher's  stone,  the  grand  elixir,  and 
rivers  of  liquid  gold ;  when  the  sun,  the  chief  of  alchemists,  though  at  so 
great  a  distance,  can  perform  such  wonders  upon  earth,  and  produce  so  many 
precious  things  ?    The  thought  of  making  the  sun  the  chief  alchemist,  seems 
to  be  taken  from  Shakspeare's  King  John,  Act  iii. 

•'  To  solemni/e  this  day.  the  glorious  sun 
Stays  in  his  course  and  plays  the  alchemist, 
Turning  with  splendour  of  his  precious  ere 
The  meagre  cloddy  earth  to  glittering  gold." 

N. 
tftn).   rfert :  In  the  sun,  which  he  was  speaking  of. 

607.  Elifir  pure :  Elixir  vitae,  a  medicine  for  perpetuating  life,  was  also 
•n  earnest  object  of  pursuit  with  the  alchemists. 

608.  Potable:  Drinkable.      Virtuous:  Efficacious. 


144  PARADISE    LOST. 

Undazzled  ;  far  and  wide  his  eye  commands ; 

For  sight  no  obstacle  found  here,  nor  shade,  615 

But  all  sunshine,  as  when  his  beams  at  noon 

Culminate  from  th'  equator,  as  they  now 

Shot  upward  still  direct,  whence  no  way  round 

Shadow  from  body  opaque  can  fall ;  and  th'  air, 

No  where  so  clear,  sharpen'd  his  visual  ray  620 

To  objects  distant  far,  whereby  he  soon 

Saw  within  ken  a  glorious  Angel  stand, 

The  same  whom  John  saw  also  in  the  Sun. 

His  back  was  turn'd,  but  not  his  brightness  hid : 

Of  beaming  sunny  rays  a  golden  tiar  625 

Circled  his  head,  nor  less  his  locks  behind 

Illustrious  on  his  shoulders  fledge  with  wings 

Lay  waving  round.     On  some  great  charge  employ'd 

He  seem'd,  or  fix'd  in  cogitation  deep. 

Glad  was  the  Spirit  impure,  as  now  in  hope  630 

To  find  who  might  direct  his  wand'ring  flight 

To  Paradise,  the  happy  seat  of  Man, 

His  journey's  end,  and  our  beginning  woe. 

But  first  he  casts  to  change  his  proper  shape, 

C 16-1 7.  There  was  no  shadow,  just  as  there  is  none  at  our  equator  when 
the  sun  culminates,  is  at  its  highest  point,  is  directly  overhead,  and  sends 
down  his  rays  from  the  celestial  equator.  At  they  now :  For  as  much  as,  &c. 

621-44.  The  figures  introduced  in  this  passage  have,  says  Hazlitt,  all  the 
elegance  and  precision  of  a  Greek  statue ;  glossy  and  impurpled,  tinged  with 
golden  light,  and  musical  as  the  strings  of  Memnon's  harp ! 

623.  See  Rev.  xix.  17,  "  And  I  saw  an  angel  standing  in  the  sun." 

625.  Tiar :  Coronet,  or  cap. 

627.  niuttriout:  Lustrous,  glossy.     Fledge:  Furnished. 

634.  Catti  to  change,  tfc. :  That  is,  meditates  to  change  his  shape.  KM 
shape,  speech,  and  behaviour,  upon  his  transforming  himself  into  an  angel  of 
light,  are  touched  with  exquisite  beauty.  The  poet's  thought  of  directing 
Satan  to  the  sun,  which,  in  the  vulgar  opinion  of  mankind,  is  the  most  con* 
spicuous  pait  of  the  creation,  and  the  placing  in  it  an  angel,  is  a  circumstance 
very  finely  contrived,  and  the  more  adjusted  to  a  poetical  probability,  as  it 
was  a  received  doctrine  among  the  most  famous  philosophers  that  every  orb 
had  its  intelligent  beings ;  and  as  an  apostle,  in  sacred  writ,  is  said  to  have 
wen  an  angel  in  the  sun. — A. 


BOOK   III.  145 

Which  else  might  work  him  danger  or  delay  :  636 

And  now  a  stripling  Cherub  he  appears, 

Not  of  the  prime,  yet  such  as  in  his  face 

Youth  smiled  celestial,  and  to  ev'ry  limb 

Suitable  grace  diffused,  so  well  he  feign'd  : 

Under  a  coronet  his  flowing  hair  640 

In  curls  on  either  cheek  play'd  ;  wings  he  wore 

Of  many  a  colour'd  plume,  sprinkled  with  gold ; 

His  habit  fit  for  speed  succinct,  and  held 

Before  his  decent  steps  a  silver  wand. 

He  drew  not  nigh  unheard  :  the  Angel  bright,  645 

Ere  he  drew  nigh,  his  radiant  visage  turn'd, 

Admonish 'd  by  his  ear,  and  straight  was  known 

Th'  Arch- Angel  Uriel,  one  of  the  seven 

Who  in  God's  presence,  nearest  to  his  throne, 

Stand  ready  at  command,  and  are  his  eyes  650 

That  run  through  all  the  Heav'ns,  or  down  to  th'  Earth 

Bear  his  swift  errands  over  moist  and  dry, 

O'er  sea  and  land  :  him  Satan  thus  accosts  : 

Uriel,  for  thou  of  those  sev'n  Spirits  that  stand 
In  sight  of  God's  high  throne,  gloriously  bright,  655 

The  first  art  wont  his  great  authentic  will 
Interpreter  through  highest  Heav'n  to  bring, 
Where  all  his  sons  thy  embassy  attend ; 
And  here  art  likeliest,  by  Supreme  decree, 

637.  Prime :  Earliest  age. 

643.  Habit :  Dress.     As  it  is  contrary  to  the  manner  of  Milton  to  put 
clothes  upon  angels,  the  habit  here  spoken  of  may  denote  the  wings,  and  in 
that  case  the  word  tuccinct  cannot  hear  its  usual  signification  of  girded,  but 
the  metaphorical  sense  of  prepared,  ready  for  action. 

644.  Decent  •  Graceful.    We  are  reminded  of  those  lines  in  Horace  Ode 
iv.  book  i. : 

Junctaeque  Nymphis  Gratis  decenta 
Altcrno  terrain  quatiunt  pede  ;  .  .  .  . 

tJQ.  See  Zech.  iv.  10  ;  Tobit  xii.  15  ;  Rev.  i.  4  ;  v.  6;  viii.  2. 

654.   Uriel :  The  meaning  of  this  Hebrew  name  is,  God  is  my  light.     Hence 
with  great  propriety,  the  station  assigned  him  is  the  sun.     The  Jews  sup. 
posed  that  there  were  seven  principal  angels  who  led  the  heavpnly  hosts. 
10 


146  PARADISE    LOST. 

Like  honour  to  obtain,  and  as  his  eye       .  660 

To  visit  oft  this  new  creation  round  ; 

Unspeakable  desire  to  see,  and  know 

All  these  his  wondrous  works,  but  chiefly  Man, 

His  chief  delight  and  favour ;  him  for  whom 

All  these  his  works  so  wondrous  he  ordain'd,  665 

Hath  brought  me  from  the  choirs  of  Cherubim 

Alone  thus  wand'ring.     Brightest  Seraph,  tell 

In  which  of  all  these  shining  orbs  hath  Man 

His  fixed  seat,  or  fixed  seat  hath  none, 

But  all  these  shining  orbs  his  choice  to  dwell ;  670 

That  I  may  find  him,  and  with  secret  gaze 

Or  open  admiration  him  behold, 

On  whom  the  great  Creator  hath  bestow'd 

Worlds,  and  on  whom  hath  all  these  graces  pourM ; 

That  both  in  him  and  all  things,  as  is  meet,  675 

The  Universal  Maker  we  may  praise, 

Who  justly  hath  driv'n  out  his  rebel  foes 

To  deepest  Hell ;  and  to  repair  that  loss 

Created  this  new  happy  race  of  Men 

To  serve  him  better :  wise  are  all  his  ways.  680 

So  spake  the  false  Dissembler  unperceived  ; 
For  neither  Man  nor  Angel  can  discern 
Hypocrisy,  the  only  evil  that  walks 
Invisible,  except  to  God  alone, 

By  his  permissive  will,  thro'  Heav'n  and  Earth  :  685 

And  oft  though  Wisdom  wake,  Suspicion  sleeps 
At  Wisdom's  gate,  and  to  Simplicity 
Resigns  her  charge,  while  Goodness  thinks  no  ill 
Where  no  ill  seems  :  which  now  for  once  beguiled 
Uriel,  though  regent  of  the  Sun,  and  held  690 

The  sharpest  sighted  Spirit  of  all  in  Heav'n ; 

064.  Delight  and  favour :  Object  of  delight  and  favour. 

686-89.  Sutpician  iletpt,  tfc. :  There  is  not  in  my  opinion  a  nobler  senti- 
ment, or  one  more  poetically  expressed,  in  the  whole  poem.  What  great  art 
has  the  poet  shown  in  taking  off  the  dryness  of  a  mere  moral  sentence  by 
throwing  it  into  the  form  of  a  short  and  beautiful  allegory ! — T. 

690.  Held:  Considered. 


HOOK  in.  147 

Who  to  the  fraudulen.  impostor  foul 
In  his  uprightness  answer  thus  return'd  : 

Fair  Angel,  thy  desire,  which  tends  to  know 
The  works  of  God,  thereby  to  glorify  695 

The  great  Work -Master,  leads  to  no  excess 
That  reaches  blame,  but  rather  merits  praise 
The  more  it  seems  excess,  that  led  thee  hither 
From  thy  empyreal  mansion  thus  alone, 

To  witness  with  thine  eyes  what  some  perhaps  700 

Contented  with  report  hear  only  in  Heav'n  : 
For  wonderful  indeed  are  all  his  works, 
Pleasant  to  know,  and  worthiest  to  be  all 
Had  in  remembrance  always  with  delight : 
But  what  created  mind  can  comprehend  705 

Their  number,  or  the  wisdom  infinite 
That  brought  them  forth,  but  hid  their  causes  deep  ? 
I  saw  when  at  his  word  the  formless  mass, 
This  world's  material  mould,  came  to  a  heap : 
Confusion  heard  his  voice,  and  wild  Uproar  710 

Stood  ruled,  stood  vast  Infinitude  confined  ; 
Till  at  his  second  bidding  Darkness  fled, 
Light  shone,  and  Order  from  Disorder  sprung  : 
Swift  to  their  sev'ral  quarters  hasted  then 
The  cumbrous  elements,  Earth,  Flood,  Air,  Fire  ;  715 

And  this  ethereal  quintessence  of  Heav'n 
Flew  upward,  spirited  with  various  forms, 
That  roll'd  orbicular,  and  turn'd  to  stars 

715.  Cumbrous,  when  compared  to  light 

716.  Quintessence,  literally  means  the  fifth  or  highest  essence.     The  expres- 
lion  ethereal  quintessence  is  descriptive  of  light,  as  the  most  subtile  form  of 
matter.     Spirited  with  various  forms :  Animated  as  by  a  spirit,  or  conveyed 
away  rapidly,  and  possessing  various  forms.  &c.     The  ancients  supposed  that 
the  stars  and  heavens  were  formed  out  of  a  fifth  essence,  and  not  of  the  foui 
elements. 

718.  I  taw:  An  allusion  to  Prov.  viii.  22-29.  In  the  answer  which  the 
angel  returns  to  the  disguised  evil  spirit,  there  is  such  a  becoming  majesty  as 
is  altogether  suitable  to  a  superior  being.  This  part  of  it  in  which  ho  repre- 
sents himself  as  present  at  the  creation  is  very  noble  in  itself,  and  nut  only 


148  PARADISE    LOST. 

Numberless,  as  thou  seest,  and  how  they  move  : 

Each  had  his  place  appointed,  each  his  course ;  720 

The  rest  in  circuit  walls  this  universe. 

Look  downward  on  that  globe,  whose  hither  side 

With  light  from  hence,  though  but  reflected,  shines  ; 

That  place  is  Earth,  the  seat  of  Man  ;  that  light 

His  day,  which  else,  as  th'  other  hemisphere,  725 

Night  would  invade  ;  but  there  the  neighb'ring  moon 

(So  call  that  opposite  fair  star)  her  aid 

Timely  interposes,  and  her  monthly  round 

Still  ending,  still  renewing,  through  mid  Heav'n, 

With  borrow'd  light  her  countenance  triform  730 

Hence  fills  and  empties  to  enlighten  th'  Earth, 

And  in  her  pale  dominion  checks  the  night. 

That  spot  to  which  I  point  is  Paradise, 

Adam's  abode,  those  lofty  shades  his  bow'r. 

Thy  way  thou  canst  not  miss,  me  mine  requires.  735 

Thus  said,  he  turn'd  ;  and  Satan  bowing  low, 
As  to  superior  Spirits  is  wont  in  Heav'n, 
Where  honour  due  and  rev'rence  none  neglects, 
Took  leave,  and  tow'rd  the  coast  of  earth  beneath, 
Down  from  th'  ecliptic,  sped  with  hoped  success,  740 

proper  where  it  is  introduced,  but  requisite  to  prepare  the  reader  for  what 
follows  in  the  Seventh  Book. — A. 

721.  The  rett :  The  remaining  portion  of  matter  (of  the  "  formless  mass,' 
line  708) ,  surrounds  in  an  opaque  spherical  form,  as  by  a  wall,  the  organized 
universe,  thus  guarding  it  against  the  encroachments  of  the  raging  Chaos  (line 
710).  Compare  with  lines  419-430.  But  Newton  gives  another  interpre- 
tation :  These  atars  are  numberless,  &c. ;  and  the  rest  of  this  fifth  essence 
that  is  not  formed  into  stars  surrounds,  and  like  a  wall  encloses  the  universe. 

722  Look  downward,  ifc.:  In  this  part  of  the  speech  Milton  points  out  the 
Earth  with  such  circumstances  that  the  reader  can  scarce  forbear  fancying 
himself  employed  in  the  same  distant  view  of  it. — A 

730.  Triform :  There  are  three  principal  aspects  of  the  moon ;  at  new 
moon,  a  bright  semi-circle  of  light ;  at  the  quarter,  when  a  semi-circle  is  fill- 
ed with  light ;  at  the  full  moon  which  forms  an  entire  circle  of  light.  There 
is  an  allusion  to  the  goddess  Diana,  who  was  called  TVi/ormu,  from  her  three- 
fold character  as  goddess  of  tl  .•.  moon  a  month,  the  chase,  and  the  lower  re- 
gionj 


BOOK    III.  149 

Throws  bis  steep  flight  in  many  an  aery  wheel, 
Nor  stay'd,  till  on  Niphates'  top  he  lights. 

741.  dcry  wheel:  Either  descriptive  of  his  joyous  and  sportive  state  of  mind 
on  Hearing  the  object  of  his  long  journey,  or  the  speed  with  which  he  has- 
tened to  consummate  his  long  travel. 

742.  Niphatu :  A  mountain  of  Armenia,  in  Asia ;  near  the  supposed  site, 
of  Paradise. 


MILTON'S  SATAN. 

Wherever  Satan  appears,  he  becomes  the  centre  of  the  scene.  Round 
him,  as  he  lies  on  the  fiery  gulf,  floating  many  a  rood,  the  flames  seem  to 
do  obeisance,  even  as  their  red  billows  break  upon  his  sides.  When  he  rises 
up  into  his  proper  stature,  the  surrounding  hosts  of  Hell  cling  to  him,  like 
leaves  to  a  tree.  When  he  disturbs  the  old  deep  of  Chaos,  its  anarchs, 
Orcus,  Hades,  Demogorgon,  own  a  superior.  When  he  stands  on  Niphates 
and  bespeaks  the  sun  which  was  once  his  footstool.  Creation  becomes  silent, 
to  listen  to"  the  dread  soliloquy.  When  he  enters  Eden,  a  shiver  of  horror 
shakes  all  its  roses,  and  makes  the  waters  of  the  four  rivers  to  tremble. 
Even  in  Heaven,  the  Mountain  of  the  Congregation  in  the  sides  of  the  north, 
where  he  sits,  almost  mates  with  the  Throne  of  the  Eternal. 

Mounted  on  the  night,  as  on  a  black  charger,  carrying  all  Hell  in  his 
breast,  and  the  trail  of  Heaven's  glory  on  his  brow  ;  his  eyes,  eclipsed  suns ; 
his  cheeks  furrowed  not  by  the  traces  of  tears,  but  of  thunder ;  his  wings, 
two  black  forests ;  his  heart,  a  mount  of  millstone ;  armed  to  the  teeth ; 
doubly  armed  by  pride,  fury,  and  despair ;  lonely  as  death ;  hungry  as  the 
grave ;  intrenched  in  immortality ;  defiant  against  every  difficulty  and  dan- 
ger, does  he  pass  before  us,  the  most  tremendous  conception  in  the  compass 
of  poetry ;  the  sublimest  creation  of  the  mind  of  man. 

Burns,  in  one  of  his  letters,  expresses  a  resolve  to  buy  a  pocket-copy  of 
Milton,  and  study  that  noble  ( ? )  character,  Satan.  We  cannot  join  in  this 
opinion  entirely,  although  very  characteristic  of  the  author  of  the  "  Address 
to  the  De'il ;"  but  we  would  advise  our  readers,  if  they  wish  to  see  the 
loftiest  genius  passing  into  the  highest  art ;  if  they  wish  to  see  combined  in 
one  stupendous  figure  every  species  of  beauty,  deformity,  terror,  darkness, 
light,  calm,  convulsion ;  the  essence  of  Man.  Devil,  and  Angel,  collected  into 
a  something  distinct  from  each,  and  absolutely  unique  ;  all  the  elements  of 
nature  ransacked,  and  all  the  characters  in  history  analysed,  in  order  to  deck 
that  brow  with  terror,  to  fill  that  eye  with  fire,  to  clothe  that  neck  with 
thunder,  to  harden  that  heart  into  stone,  to  give  to  that  port  its  pride  and  to 
that  wing  its  swiftness,  and  that  glory  so  terrible  to  those  nostrils  snorting 
with  hatred  to  God  and  scorn  to  Man;  to  buy,  beg,  or  borrow,  a  copy  of 


150  PARADISE    LOST. 

Milton,  ar  d  study  the  character  of  Satan,  not  like  Burns,  for  its  worth,  but 
for  the  very  grandeur  of  its  worthlessness.  An  Italian  painter  drew  a  re- 
presentation of  Lucifer  so  vivid  and  glowing,  that  it  left  the  canvas  and 
came  into  the  painter's  soul ;  in  other  words,  haunted  his  mind  by  night  and 
day ;  became  palpable  to  his  eye  even  when  he  was  absent  from  the  picture . 
produced,  at  last,  a  frenzy  which  ended  in  death.  We  might  wonder  that  a 
similar  effect  was  not  produced  upon  Milton's  mind  from  the  long  presence 
of  his  own  terrific  creation  (to  be  thinking  of  the  Devil  for  six  or  ten  years 
together  looks  like  a  Satanic  possession) ,  were  it  not  that  we  remember  his 
mind  was  more  than  equal  to  confront  its  own  workmanship.  He  was 
enabled,  besides,  through  his  habitual  religion,  to  subdue  and  master  his  Ion* 
of  feeling  in  reference  to  him. — GILFILLA*. 


BOOK  IV. 


THE     ARGUMENT. 

SATAN,  now  in  prospect  of  Eden,  and  nigh  the  place  where  he  must  now 
attempt  the  bold  enterprise  which  he  undertook  alone  against  God  and  Man, 
falls  into  many  doubts  with  himself,  and  many  passions,  fear,  envy,  and  de- 
spair ;  but  at  length  confirms  himself  in  evil,  journeys  on  to  Paradise,  whose 
outward  prospect  and  situation  is  described,  overleaps  the  bounds,  sits  in  the 
shape  of  a  cormorant  on  the  Tree  of  Life,  as  highest  in  the  garden,  to  look 
about  him.  The  garden  described ;  Satan's  first  sight  of  Adam  and  Eve ; 
his  wonder  at  their  excellent  form  and  happy  state,  but  with  resolution  to 
work  their  fall ;  overhears  their  discourse,  thence  gathers  that  the  Tree  of 
Knowledge  was  forbidden  them  to  eat  of,  under  penalty  of  death ;  and  thereon 
intends  to  found  his  temptation,  by  seducing  them  to  transgress ;  then  leaves 
them  a  while,  to  know  further  of  their  state  by  some  other  means.  Mean- 
while, Uriel,  descending  on  a  sunbeam,  warns  Gabriel,  who  had  in  charge 
the  gate  of  Paradise,  that  some  evil  spirit  had  escaped  the  deep,  and  passed 
at  noon  by  his  sphere,  in  the  shape  of  a  good  Angel,  down  to  Paradise,  dis- 
covered after  by  his  furious  gestures  in  the  Mount;  Gabriel  promises 
.to  find  him  ere  morning ;  night  coming  on,  Adam  and  Eve  discourse  of  going 
to  their  rest ;  their  bower  described ;  their  evening  worship ;  Gabriel  draw- 
ing forth  his  bands  of  night-watch  to  walk  the  round  of  Paradise,  appoints 
two  strong  Angels  to  Adam's  bower,  lest  the  evil  spirit  should  be  there 
doing  some  harm  to  Adam  or  Eve  sleeping ;  there  they  find  him  at  the  ear 
of  Eve,  tempting  her  in  a  dream,  and  bring  him,  though  unwilling,  to 
Gabriel ;  by  whom  questioned,  he  scornfully  answers,  prepares  resistance 
but  hindered  by  a  sign  from  Heaven,  flies  out  of  Paradise. 


INTRODUCTORY  REMARKS. 

I  BELIEVE  that  this  Book  is  a  general  favourite  with  readers :  there  are 
parts  of  it  beautiful ;  but  it  appears  to  me  far  less  grand  than  the  Books 
which  precede  it.  It  has,  I  think,  not  only  less  sublimity,  but  less  poetical 
invention.  It  required  less  imagination  to  describe  the  garden  of  Eden  than 
Pandemonium  or  Chaos.  Adam  and  Eve  are — the  one  noble,  the  other 
lovely ;  but  still  they  are  human  beings,  with  human  passions. — E.  B. 


Milton,  like  Dante,  had  been  unfortunate  in  ambition  and  in  love.  He 
had  survived  his  health  and  his  sight,  the  comforts  of  his  home,  and  the 
prosperity  of  his  party.  Of  the  great  men  by  whom  he  had  been  distin- 
guished, some  had  been  taken  away  from  the  evil  to  come :  some  had  taken 
into  foreign  climates  their  unconquerable  hatred  of  oppression :  some  were 
pining  in  dungeons,  and  some  had  poured  forth  their  blood  on  scaffolds.  If 
ever  despondency  and  asperity  could  be  excused  in  any  man,  they  might 
have  been  excused  in  Milton ;  but  the  strength  of  his  mind  overcame  every 
calamity.  His  temper  was  serious,  perhaps  stem;  but  it  was  a  temper 
which  no  sufferings  could  render  sullen  or  fretful.  Such  as  it  was,  when, 
on  the  eve  of  great  events,  he  returned  from  his  travels,  in  the  prime  of 
health  and  manly  beauty,  loaded  with  literary  distinctions,  and  glowing  with 
patriotic  hopes — such  it  continued  to  be — when,  after  having  experienced 
every  calamity  which  is  incident  to  our  nature,  old,  poor,  sightless,  and  dis- 
graced, he  retired  to  his  hovel  to  die  ! 

Hence  it  was,  that  though  he  wrote  the  Paradise  Lost  at  a  time  of  life 
when  images  of  beauty  and  tenderness  are,  in  general,  beginning  to  fade,  even 
from  tnose  minds  in  which  they  have  not  been  effaced  by  anxiety  and  disap- 
pointment, he  adorned  it  with  all  that  is  most  lovely  and  delightful  in  the  physi- 
cal and  in  the  moral  world.  Neither  Theocritus  nor  Ariosto  had  a  finer,  or  a 
more  healthful  sense  of  the  pleasantness  of  external  objects,  or  loved  better 
to  luxuriate  amidst  sunbeams  and  flowers,  the  songs  of  nightingales,  the 
juice  of  summer  fruits,  and  the  coolness  of  shady  fountains.  His  poetry 
reminds  us  of  the  miracles  of  Alpine  scenery:  nooks  and  dells,  beautiful 
as  fairy  land,  are  embosomed  in  its  most  nigged  and  gigantic  elevations 
The  roses  and  myrtles  bloom  unchilled  on  the  verge  of  th«  avalanche.— 
MACAULAY. 


BOOK  IV. 


0  FOR  that  warning  voice,  which  he  who  saw 

Th'  Apocalypse  heard  cry  in  Heav'n  aloud, 

Then  when  the  Dragon,  put  to  second  rout, 

Came  furious  down  to  be  revenged  on  men, 

'  Woe  to  th'  inhabitants  on  earth  !'  that  now,  5 

While  time  was,  our  first  parents  had  been  warn'd 

The  coming  of  their  secret  foe,  and  'scaped, 

Haply  so  'scaped  his  mortal  snare  :  for  now 

Satan,  now  first  inflamed  with  rage,  came  down, 

The  tempter  ere  th'  accuser  of  mankind,  10 

To  wreck  on  innocent  frail  man  his  loss 

Of  that  first  battle,  and  his  flight  to  Hell : 

Yet  not  rejoicing  in  his  speed,  though  bold 

Far  off  and  fearless,  nor  with  cause  to  boast, 

Begins  his  dire  attempt,  which  nigh  the  birth  16 

Now  rolling,  boils  in  his  tumultuous  breast, 

And,  like  a  dev'lish  engine,  back  recoils 

Upon  himself:  horror  and  doubt  distract 

His  troubled  thoughts,  and  from  the  bottom  stir 

I .  The  opening  of  this  Book  is  ingenious  and  happy.    A  prominent  sub- 
ject of  the  Apocalypse  of  John  (Rev.  xii.  2),  here  referred  to.  is  Satan's 
overthrow,  whose  first  attempts  upon  Man's  purity  and  happiness  form  the 
ground-work  of  this  part  of  the  poem. — S. 

II.  Wreck:  Wreak. 

13.  In  hi*  tpttd:  In  the  speed  he  had  employed. 


I  54  PARADISE    LOST. 

The  Hell  within  him  ;  for  within  him  Hell  20 

He  brings,  and  round  about  him  ;  nor  from  Hell 

One  step  no  more  than  from  himself  can  fly 

By  change  of  place  :  now  Conscience  wakes  Despair 

That  slumber'd,  wakes  the  bitter  memory 

Of  what  he  was,  what  is,  and  what  must  be  25 

Worse  ;  of  worse  deeds  worse  sufferings  must  ensue. 

Sometimes  tow'rds  Eden,  which  now  in  his  view 

Lay  pleasant,  his  grieved  look  he  fixes  sad  ; 

Sometimes  tow'rds  Heav'n  and  the  full-blazing  Sun, 

Which  now  sat  high  in  his  meridian  tow'r :  30 

Then  much  revolving,  thus  in  sighs  began  : 

0  thou  that  with  surpassing  glory  crown 'd,  . 

Look'st  from  thy  sole  dominion  like  the  God 
Of  this  new  world ;  at  whose  sight  all  the  stars 
Hide  their  diminish 'd  heads ;  to  thee  I  call,  35 

But  with  no  friendly  voice,  and  add  thy  name, 
O  Sun,  to  tell  thee  how  I  hate  thy  beams, 
That  bring  to  my  remembrance  from  what  state 

24.  Memory :  Used  in  the  sense  of  consideration. 

30.  TbirV :  At  noon  the  sun  is  lifted  up  as  in  a  tower.  Virgil  uses  the 
nmc  figure. — N. 

32.  O  Thou :  An  address  is  here  made  to  the  sun,  as  the  most  resplendent 
object  that  meets  Satan's  view,  ending  in  a  soliloquy  that  displays  great  art, 
impiety,  and  wickedness. 

In  this  splendid  soliloquy,  the  hatred  of  the  fiend  does  not  debar  him  from 
acknowledging  how  worthy  that  luminary  is  of  wonder  and  admiration. 

Rousseau,  in  his  last  illness,  was  heard  to  ejaculate,  '•  Oh,  how  beautiful  is 
the  sun  !  I  feel  as  if  he  called  my  soul  towards  him  !"  Indeed,  the  sun  is 
so  glorious  a  body,  that  it  can  hardly  excite  our  wonder  that,  in  the  more 
early  and  ignorant  ages,  it  should  have  received  the  honours  of  deification. 

One  of  the  German  poets,  when  about  to  expire,  requested  to  be  raised 
from  his  couch  in  order  to  take  a  last  look  at  that  glorious  luminary :  "  Oh." 
said  he,  with  the  sublimity  of  enthusiasm,  "  if  a  small  part  of  the  Eternal's 
creation  can  be  so  exquisitely  beautiful  as  this,  how  much  more  beautiful 
must  be  the  Eternal  himself!" — BUCKE. 

Oh  Thau.  Ifc. :  This  is  one  of  those  magnificent  speeches  to  which  no 
other  name  can  be  given,  than  that  it  is  supereminently  Miltonic.  This  is 
mainly  argumentative  sublimity ;  in  which,  I  think,  he  is  even  still  greater 
than  in  his  splendid  and  majestic  imagery. — E.  B. 


BOOK    IV.  155 

I  fell,  how  glorious  once  above  thy  sphere  ; 

Till  pride  and  worse  ambition  threw  me  down  40 

Warring  in  Heav'n  against  HeavVs  matchless  King  : 

Ah  wherefore  !  he  deserved  no  such  return 

From  me,  whom  he  created  what  I  was 

In  that  bright  eminence,  and  with  his  good 

Upbraided  none  ;  nor  was  his  service  hard.  45 

What  could  be  less  than  to  afford  him  praise, 

The  easiest  recompense,  and  pay  him  thanks, 

How  due  !  yet  all  his  good  proved  ill  in  me, 

And  wrought  but  malice  ;  lifted  up  so  liigb, 

I  sdeign'd  subjection,  and  thought  one  step  higher  50 

Would  set  me  high'st,  and  in  a  moment  quit 

The  debt  immense  of  endless  gratitude, 

So  burdensome  still  paying,  still  to  owe, 

Forgetful  what  from  Him  I  still  received, 

And  understood  not  that  a  grateful  mind  65 

By  owing  owes  not,  but  still  pays,  at  once 

Indebted  and  discharged  :  what  burden  then  ? 

0  had  his  pow'rful  destiny  ordain'd 

Me  some  inferior  Angel,  I  had  stood 

Then  happy  ;  no  unbounded  hope  had  raised  60 

Ambition.     Yet,  why  not  ?  some  other  Pow'r, 

As  great  might  have  aspired,  and  me,  though  mean, 

38.  That  bring  to  my  remembrance,  6fc. :  Satan  being  now  within  the 
prospect  of  Eden,  and  looking  round  upon  the  glories  of  the  creation,  is 
filled  with  sentiments  different  from  those  which  he  discovered  whilst  he 
was  in  Hell.  The  place  inspires  him  with  thoughts  more  adapted  to  it. 
He  reflects  upon  the  happy  condition  from  which  he  fell,  and  breaks  forth 
into  a  speech  that  is  softened  with  several  transient  touches  of  remorse  and 
•elf-accusation ;  but,  at  length,  he  confirms  himself  in  impenitence,  and  in 
his  design  of  drawing  back  man  into  his  own  state  of  guilt  and  misery 
This  conflict  of  passions  is  raised  with  a  great  deal  of  art,  as  the  opening  of 
his  speech  to  the  sun  is  very  bold  and  noble. — A. 

40.  Pride:  An  inordinate  self-esteem.     Ambition:  A  worse  passion,  as  it 
prompted  him  to  impious  efforts  to  acquire  equal  dominion  with  God. 
50.  Sdeign'd :  Disdained,  from  the  Italian  sdegnare. 
55.  And  connects  this  verb  with  the  verbs  in  50 
58.  Dettiny :  Act  of  destination. 


156  PARADISE    LOST. 

Drawn  to  his  part ;  but  other  Pow'rs  as  great 

Fell  not,  but  stand  unshaken,  from  within 

Or  from  without,  to  all  temptations  arm'd.  65 

Hadst  thou  the  same  free  will  and  pow'r  to  stand  ? 

Thou  hadst.     Whom  hast  thou  then  or  what  t'  accuse, 

But  Heav'n's  free  love  dealt  equally  to  all  ? 

Be  then  his  love  accursed,  since  love  or  hate, 

To  me  alike,  it  deals  eternal  woe.  70 

Nay,  cursed  be  thou  ;  since  against  his  thy  will 

Chose  freely  what  it  pow  so  justly  rues. 

Me  miserable  !  which  way  shall  I  fly 

Infinite  wrath,  and  infinite  despair  ? 

Which  way  I  fly  is  Hell ;  myself  am  Hell ;  75 

And  in  the  lowest  deep  a  lower  deep 

Still  threatening  to  devour  me  opens  wide, 

To  which  the  Hell  I  suffer  seems  a  Heav'n 

0  then  at  last  relent.     Is  there  no  place 

Left  for  repentance,  none  for  pardon  left  ?  80 

None  left  but  by  submission ;  and  that  word 

DISDAIN  forbids  me,  and  my  dread  of  shame 

Among  the  Spirits  beneath,  whom  I  seduced 

With  other  promises  and  other  vaunts 

Than  to  submit,  boasting  1  could  subdue  85 

Th'  Omnipotent.     Ay  me,  they  little  know 

How  dearly  I  abide  that  boast  so  vain, 

Under  what  torments  inwardly  I  groan, 

75.  Mytelf  am  Hell,  Ifc. :  An  example  of  Hyperbole.  Hyperboles  are  of 
two  kinds ;  either  such  as  are  employed  in  description,  or  such  as  are  sug- 
gested by  the  warmth  of  passion ;  for  if  the  imagination  has  a  tendency  to 
magnify  its  objects  beyond  their  natural  proportion,  passion  possesses  this 
tendency  in  a  vastly  stronger  degree ;  and,  therefore,  not  only  excuses  the 
most  daring  figures,  but  very  often  renders  them  natural  and  just.  All  pas- 
sions, without  exception,  love,  terror,  amazement,  indignation,  anger,  and 
even  grief,  throw  the  mind  into  confusion,  aggravate  their  objects,  and,  of 
course,  prompt  a  hyperbolical  style.  Hence,  the  following  sentiments  of 
Satan  in  Milton,  as  strongly  as  they  are  described,  contain  nothing  but  what 
is  natural  and  proper,  exhibiting  the  picture  of  a  mind  agitated  with  rage 
and  despair. — BLAIR. 

81.  That  tcord  (submission). 


BOOK    IV.  157 

While  they  adore  me  on  the  throne  of  Hell ! 

With  diadem  and  sceptre  high  advanced,  90 

The  lower  still  I  fall,  only  supreme 

In  misery  !  such  joy  ambition  finds. 

But  say  I  could  repent,  and  could  obtain 

By  act  of  grace  my  former  state,  how  soon 

Would  highth  recall  high  thoughts,  how  soon  unsay  95 

What  feign'd  submission  swore  !  ease  would  recant 

Vows  made  in  pain,  as  violent  and  void  ; 

For  never  can  true  reconcilement  grow 

Where  wounds  of  deadly  hate  have  pierced  so  deep 

WThich  would  but  lead  me  to  a  worse  relapse,  100 

And  heavier  fall :  so  should  I  purchase  dear 

Short  intermission  bought  with  double  smart. 

This  knows  my  Punisher  :  therefore,  as  far 

From  granting  he,  as  I  from  begging  peace. 

All  hope  excluded  thus,  behold,  instead  105 

Of  us  outcast,  exiled,  his  new  delight, 

Mankind  created,  and  for  him  this  world. 

So  farewell  hope,  and  with  hope  farewell  fear, 

Farewell  remorse  :  all  good  to  me  is  lost : 

Evil  be  thou  my  good  ;  by  thee  at  least  HO 

Divided  empire  with  Heav'n's  King  I  hold, 

By  thee,  and  more  than  half  perhaps  will  reign  ; 

As  Man  ere  long,  and  this  new  world  shall  know. 

Thus  while  he  spake,  each  passion  dimm'd  his  face ; 
Thrice  changed  with  pale,  ire,  envy,  and  despair  ;  115 

Which  marr'd  his  borrow'd  visage,  and  betray'd 
Him  counterfeit,  if  any  eye  beheld. 

110-J2.  The  meaning  is  :  Evil  be  thou  my  source  of  happiness;  by  means 
of  thee  I  hold  at  least  divided  empire,  &c. ;  by  thee  (I  repeat),  and  (here- 
fcfter)  will  reign,  perhaps,  more  than  half,  by  adding  Earth  to  my  empire. 

114.  Tkut  while  fie  spake,  Sfc. :  The  above  speech  is,  perhaps,  the  finest  that 
is  ascribed  to  Satan  in  the  whole  poem.  The  evil  spirit  afterwards  proceeds 
to  make  his  discoveries  concerning  our  first  parents,  and  to  learn  after  what 
manner  they  may  be  best  attacked. — A.  Each  passion,  namely,  ire,  envy, 
and  despair,  dimmed  his  face,  and  changed  it  into  an  intense  paltnett.  To 
change  with,  is  an  idiom  of  Latin  and  Greek  writers. 


158  PARADISE    LOST. 

For  heav'uly  minds  from  such  distempers  foul 

Are  ever  clear.     Whereof  he  soon  aware, 

Each  perturbation  smooth 'd  with  outward  calm,  120 

Artificer  of  fraud  ;  and  was  the  first 

That  practised  falsehood  under  saintly  show, 

Deep  malice  to  conceal,  couch'd  with  revenge : 

Yet  not  enough  had  practised  to  deceive 

Uriel  once  warn'd  ;  whose  eye  pursued  him  down  126 

The  way  he  went,  and  on  th'  Assyrian  mount 

Saw  him  disfigured  more  than  could  befall 

Spirit  of  happy  sort ;  his  gestures  fierce 

He  mark'd  and  mad  demeanour,  then  alone, 

As  he  supposed,  all  unobserved,  unseen.  130 

So  on  he  fares,  and  to  the  border  comes 

Of  Eden,  where  delicious  Paradise, 

Now  nearer,  crowns  with  her  inclosure  green, 

As  with  a  rural  mound,  the  champaign  head 

Of  a  steep  wilderness,  whose  hairy  sides  135 

With  thicket  overgrown,  grotesque  and  wild, 

Access  deny'd  ;  and  over  head  up  grew, 

123.  Couch1  d :  Lying  close. 

126.  Milton  places  Eden  in  Assyria  (210,  285),  and  Niphates  was  in  the 
neighbourhood  of  Eden,  III.  742  j  IV.  27. 

131.  Faret:  Goes,  travels. 

132.  Satan  has  now  arrived  at  the  border  of  Eden,  where  he  has  a  nearer 
prospect  of  Paradise,  which  the  poet  represents  as  situated  in  a  champaign 

(level)  country,  upon  the  top  of  a  steep  hill,  called  the  Mount  of  Paradise. 
The  sides  of  this  hill  were  overgrown  with  thickets  and  bushes,  so  as  not  to 
be  passable ;  and  overhead,  above  these,  on  the  sides  of  the  hill,  likewise, 
grew  the  loftiest  trees,  and  as  they  ascended  in  ranks,  shade  above  shade, 
they  formed  a  kind  of  natural  theatre,  the  rows  of  trees  rising  one  above 
another  in  the  same  manner  as  the  benches  in  the  theatres  and  places  of 
public  shows.  And  yet  higher  than  the  highest  of  these  trees  grew  up  the 
ttrdurout  (verdant)  wall  of  Paradise,  a  green  enclosure  like  a  rural  mound — 
like  a  bank  set  with  a  hedge ;  but  this  hedge  grew  not  up  so  high  as  to  hinder 
Adam1  &  prospect  into  (view  of)  the  neighbouring  country  below  (nether  em- 
pire). Above  this  hedge,  or  green  «xi//,  grew  a  circling  row  of  thn  finest 
fruit  trees ;  and  the  only  entrance  into  Paradise  was  a  gate  on  the  eastern 
side. — N 


BOOK    IV.  159 

Insuperable  height  of  loftiest  shade, 

Cedar,  and  pine,  and  fir,  and  branching  palm ; 

A  sylvan  scene  ;  and  as  the  ranks  ascend  140 

Shade  above  shade,  a  woody  theatre 

Of  stateliest  view.     Yet  higher  than  their  tops 

The  verdurous  wall  of  Paradise  up  sprung  ; 

Which  to  our  gen'ral  sire  gave  prospect  large 

Into  his  nether  empire  neighb'ring  round :  145 

And  higher  than  that  wall  a  circling  row 

Of  goodliest  trees  loaden  with  fairest  fruit, 

Blossoms  and  fruits  at  once  of  golden  hue, 

Appear'd  with  gay  enamel'd  colours  mix'd : 

On  which  the  Sun  more  glad  inipress'd  his  beams  150 

Than  in  fair  ev'ning  cloud,  or  humid  bow, 

When  God  hath  show'r'd  the  earth  :  so  lovely  seem'd 

That  landskip  :  and  of  pure  now  purer  air 

Meets  his  approach,  and  to  the  heart  inspires 

Vernal  delight  and  joy,  able  to  drive  155 

All  sadness  but  despair  :  now  gentle  gales, 

Fanning  their  odorif'rous  wings,  dispense 

Native  perfumes,  and  whisper  whence  they  stole 

140.  A  sylvan  scene :  We  are  reminded  of  the  beautiful  lilies  of  Virgil, 
JE.li.  i.  164 : 

"  Turn  silvis  sccna  coruscis 
Desuper,  borrentique  atrum  nemus  imminet  umbra.*' 

148.  Fruits :  It  would  accord  better  with  V.  341 ;  IV.  249,  422 ;  VII. 
324  ;  VIII.  307,  to  read  fruit.  The  singular  is  used  to  denote  hanging  fruit, 
the  plural  gathered. 

153.  Landskip :  The  originals  from  which  Milton  has  borrowed  in  describ- 
ing this  landscape,  are  the  gardens  of  Alcinous,  and  the  shady  grotto  of 
Calypso,  by  Homer ;  the  garden  of  Paradise,  by  Ariosto ;  of  Armida,  by 
Tasso;  and  of  Venus,  by  Marino;  and  of  the  Bower  of  Bliss,  by  Spenser; 
but  competent  judges  affirm  that  the  copy  greatly  transcends  in  beauty  the 
originals. 

158.  This  fine  passage  is  taken  from  as  fine  a  one  in  Shakspeare's  Twelfth 
Night : 

" like  the  sweet  south 

That  breathes  upon  a  bank  of  violets, 
Stealing  ani  giving  odour." 


160  PARADISE    LOST. 

Those  balmy  spoils.     As  when  to  them  who  sail 
Beyond  the  Cape  of  Hope,  and  now  are  past  160 

Mozambique,  off  at  sea  north-east  winds  blow 
Sabean  odours  from  the  spicy  shore 
Of  Araby  the  Blest ;  with  such  delay 
Well  pleased  they  slack  their  course,  and  many  a  league 
Cheer'd  with  the  grateful  smell  old  Ocean  smiles :  165 

So  entertain'd  those  odorous  sweets  the  Fiend 
Who  came  their  bane,  though  with  them  better  pleased 
Than  Asmodeus  with  the  fishy  fume 
That  drove  him,  though  enamour'd,  from  the  spouse 
Of  Tobit's  son,  and  with  a  vengeance  sent  170 

From  Media  post  to  Egypt,  there  fast  bound. 
Now  to  th'  ascent  of  that  steep  savage  hill 
Satan  had  journey 'd  on,  pensive  and  slow  ; 
But  further  way  found  none,  so  thick  intwined, 
As  one  continued  brake,  the  undergrowth  175 

Of  shrubs  and  tangling  bushes  had  perplex'd 
All  path  of  man  or  beast  that  pass'd  that  way  : 
One  gate  there  only  was,  and  that  look'd  east 
On  th'  other  side  ;  which  when  th'  arch-felon  saw, 
Due  entrance  he  disdain 'd,  and  in  contempt,  180 

This  expression  of  the  air's  stealing  and  dispersing  the  sweets  of  flowers, 
is  very  common  in  the  best  Italian  poets. — N. 

162.  Sabean  odour* :  In  Ovington's  voyage  to  Surat  (1696) ,  is  the  following 
passage,  p.  55 :  "  We  were  pleased  with  the  prospect  of  this  island,  because 
we  had  been  long  strangers  to  such  a  sight ;  and  it  gratified  us  with  the 
fragrant  smells  which  were  wafted  from  the  shore,  from  whence,  at  three 
leagues'  distance,  we  scented  the  odours  of  flowers  and  fresh  herbs ;  and,  what 
is  very  observable,  when,  after  a  tedious  stretch  at  sea,  we  have  deemed  our- 
selves to  be  near  land  by  our  observation  and  course,  our  smell  in  dark  and 
misty  weather  has  outdone  the  acuteness  of  our  sight,  and  we  have  discov- 
ered land  by  the  fresh  smells,  before  we  discovered  it  with  our  eyes." 

Sabean,  from  Saba,  a  city  and  country  of  Arabia  Felix,  celebrated  for  its 
frankincense. 

168.  jitmodau :  The  Jewish  name  of  an  evil  spirit ;  the  demon  of  vanity 
or  of  dress. 

170.  Tobti'*  MM:  See  the  Book  of  Tobit,  in  the  Apocrypha,  or  Kitto'i 
Bib.  Cyclop.  Art.  Tobit,  where  the  incidents  adverted  to  are  set  forth. 


BOOK    IV. 


161 


At  one  slight  bound  high  overleap'd  all  bound 

Of  hill  or  highest  wall,  and  sheer  within 

Lights  on  his  feet.     As  when  a  prowling  wolf, 

Whom  hunger  drives  to  seek  new  haunt  for  prey, 

Watching  where  shepherds  pen  their  flocks  at  eve  185 

In  hurdled  cots  amid  the  field  secure, 

Leaps  o'er  the  fence  with  ease  into  the  fold : 

Or  as  a  thief  bent  to  unhoard  the  cash 

Of  some  rich  burgher,  whose  substantial  doors, 

Cross-barr'd  and  bolted  fast,  fear  no  assault,  190 

In  at  the  window  climbs,  or  o'er  the  tiles  : 

So  clomb  this  first  grand  thief  into  God's  fold  ; 

So  since  into  his  church  lewd  hirelings  climb. 

Thence  up  he  flew,  and  on  the  tree  of  life, 

The  middle  tree  and  highest  there  that  grew,  195 

Sat  like  a  cormorant ;  yet  not  true  life 

181.  jit  one  slight  bound,  fyc. :  His  bounding  over  the  walls  of  Paradise  ; 
his  sitting  in  the  shape  of  a  cormorant  upon  the  tree  of  life,  which  stood  in 
the  centre  of  it,  and  overtopped  all  the  other  trees  of  the  garden ;  his  alight- 
ing among  the  herd  of  animals,  which  are  so  beautifully  represented  as  play- 
ing about  Adam  and  Eve  ;  together  with  his  transforming  himself  into  dif- 
ferent shapes,  in  order  to  hear  their  conversation,  are  circumstances  that 
give  an  agreeable  surprise  to  the  reader,  and  are  devised  with  great  art,  to 
connect  that  series  of  adventures  in  which  the  poet  has  engaged  this  artificer 
of  fraud. — A. 

182.  Sheer :  At  once. 

183-88.  The  comparison  of  Satan  to  a  wolf,  and  to  a  thief,  is  derived  from 
John  x.  1. 

192.  Clomb:  Climbed. 

193.  Lewd  :  This  word,  in  the  time  of  Milton,  was  used  in  a  wider  sense 
than  at  present  to  signify  profane,  impious,  wicked,  as  well   as  wanton 
I.  490 ;  VI.  182. 

196.  Sat  like  a  cormorant :  The  thought  of  Satan's  transformation  into  a 
cormorant,  and  placing  himself  on  the  tree  of  life,  seems  raised  upon  that 
passage  in  the  Iliad,  where  two  deities  are  described  as  perching  on  the  top 
of  an  oak  in  the  shape  of  vultures. — A. 

The  cormorant  is  a  voracious  sea-bird.  Dr.  Geo.  Campbell  remarks  that 
if  for  cormorant  Milton  had  said  "  bird  of  prey,"  which  would  have  equally 
suited  both  the  meaning  and  the  measure,  the  image  would  have  been 
weaker  than  by  this  specification.  The  more  general  the  terms  are,  the  pic- 
ture is  the  weaker ;  the  more  special  they  are,  it  is  the  brighter. 

K. 


162  PARADISE    LOST. 

Thereby  regain'd,  but  sat  devising  death 

To  them  who  lived ;  nor  on  the  virtue  thought 

Of  that  life-giving  plant,  but  only  used 

For  prospect,  what  well  used  had  been  the  pledge  200 

Of  immortality.     So  little  knows 

Any,  but  God  alone,  to  value  right 

The  good  before  him,  but  perverts  best  things 

To  worst  abuse,  or  to  their  meanest  use. 

Beneath  him,  with  new  wonder,  now  he  views  205 

To  all  delight  of  human  sense  exposed 

In  narrow  room  Nature's  whole  wealth,  yea  more, 

A  Heav'n  on  Earth  :  for  blissful  Paradise 

Of  God  the  garden  was,  by  him  in  th'  east 

Of  Eden  planted ;  Eden  stretch'd  her  line  210 


207-8.  In  reading  the  poet's  exquisite  description  of  the  residence  fitted 
up  for  our  first  parents,  it  is  a  natural  inquiry,  How  did  he  proceed  in  forming 
it  ?  What  was  the  mental  process  by  which  he  elaborated  so  beautiful  a  de 
scription,  for  he  writes  only  from  imagination  ? 

The  steps  by  which  he  must  have  proceeded  in  creating  his  imaginary 
garden,  are  thus  felicitously  described  by  Dugald  Stewart  (Works,  vol.  i.  360) 
When  he  first  proposed  to  himself  that  subject  of  description,  it  is  reasonable 
to  suppose  that  a  variety  of 'the  most  striking  scenes,  which  he  had  seen, 
crowded  into  his  mind.  The  association  of  ideas  suggested  them,  and  the 
power  of  conception  placed  each  of  them  before  him  with  all  its  beauties 
and  imperfections.  In  every  natural  scene,  if  we  destine  it  for  any  par- 
ticular purpose,  there  are  defects  and  redundancies  which  art  may  some- 
times, but  cannot  always,  correct.  But  the  power  of  imagination  is  un- 
limited. She  can  create  and  annihilate ;  and  dispose,  at  pleasure,  her  woods, 
her  rocks,  and  her  rivers.  Milton,  accordingly,  would  not  copy  his  Eden 
from  any  one  scene,  but  would  select  from  each  the  features  which  were 
most  eminently  beautiful.  The  power  of  abstraction  enabled  him  to  make 
the  separation,  and  taste  directed  him  in  the  selection.  Thus  he  was  fur- 
nished with  his  materials ;  by  a  skilful  combination  of  which,  he  has  created 
a  landscape,  more  perfect,  probably,  in  all  its  parts,  than  was  ever  realized 
in  nature,  and,  certainly,  very  different  from  anything  which  England  ex- 
hibited at  the  period  when  he  wrote.  It  is  a  curious  remark  of  Mr.  Wai- 
pole,  that  Milton's  Eden  is  free  from  the  defects  of  the  old  English  garden, 
and  is  imagined  on  the  same  principles  which  it  was  reserved  for  the  pre- 
sent age  to  carry  into  existence. 

For  a  similar  account  of  the  above  process,  the   reader  may  consult 
Upham's  Mental  Philosophy,  vol.  i.  pp.  300  8 


BOOK    IV.  163 

From  Auran  eastward  to  the  royal  tow'rs 

Of  great  Seleucia,  built  by  Grecian  kings, 

Or  where  the  sons  of  Eden  long  before 

Dwelt  in  Telassar.     In  this  pleasant  soil 

His  far  more  pleasant  garden  God  ordain 'd  ;  215 

Out  of  the  fertile  ground  he  caused  to  grow 

All  trees  of  noblest  kind  for  sight,  smell,  taste ; 

And  all  amid  them  stood  the  tree  of  life, 

High  eminent,  blooming  ambrosial  fruit 

Of  vegetable  gold  ;  and  next  to  life,  220 

Our  death,  the  tree  of  knowledge,  grew  fast  by, 

Knowledge  of  good  bought  dear  by  knowing  ill. 

Southward  through  Eden  went  a  river  large, 

Nor  changed  his  course,  but  thro'  the  shaggy  hill 

Pass'd  underneath  ingulfd  ;  for  God  had  thrown  225 

That  mountain  as  his  garden  mould  high  raised 

Upon  the  rapid  current,  which  thro'  veins 

Of  porous  earth  with  kindly  thirst  up  drawn, 

Rose  a  fresh  fountain,  and  with  many  a  rill 

Water'd  the  garden  :  thence  united  fell  230 

Down  the  steep  glade,  and  met  the  nether  flood, 

Which  from  his  darksome  passage  now  appears, 

And  now  divided  into  four  main  streams, 

211.  j&uran :  Or  Hauran,  a  region  of  Syria  south  of  Damascus,  mentioned 
in  Ezek.  xlvii.  16, 18.    Under  the  Romans  it  was  called  Auranitis. 

212.  Seleucia :  On  the  bank  of  the  Tigris,  forty-five  miles  north  of  ancient 
Babylon.    It  was  built  by  Seleucus,  one  of  Alexander's  generals,  and  was 
the  capital  of  the  Macedonian  conquests  in  Upper  Asia. 

214.  Telassar :  A  country  adjacent  to  Assyria,  Is.  xxxvii.  12. 

219.  Blooming  ambrosial  fruit :  Producing  fruit  which  is  delightful  both  to 
the  taste  and  smell ;  from  ambrosia,  a  name  for  the  food  on  which  the  gods 
were  fabled  to  subsist,  and  to  which,  along  with  nectar,  they  were  believed  to 
owe  their  immortality. 

233.  Compare  Gen.  ii.  10.  It  is  conjectured  by  Newton,  that  the  river 
formed  by  the  combined  waters  of  the  Tigris  and  Euphrates,  passed  through 
the  garden;  that  this  river  was  parted  into  four  other  main  streams  or 
rivers,  two  above  the  garden,  namely,  Euphrates  and  Tigris  before  their  junc- 
tion, and  two  below  the  garden,  the  river  separating  into  the  rivers  Eu- 
phrates and  Tigris,  called,  in  the  time  of  Moses,  Pison  and  Gihon. 


164  PARADISE    LOST. 

Runs  diverse,  wand'ring  many  a  famous  realm 

And  country,  whereof  here  needs  no  account ;  235 

But  rather  to  tell  how,  if  Art  could  tell, 

How  from  that  sapphire  fount  the  crisped  brooks, 

"Rolling  on  orient  pearl  and  sands  of  gold, 

With  mazy  error  under  pendent  shades 

Ran  nectar,  visiting  each  plant,  and  fed  240 

Flow'rs,  worthy  of  Paradise,  which  not  nice  Art 

In  beds  and  curious  knots,  but  Nature  boon 

Pour'd  forth  profuse  on  hill,  and  dale,  and  plain, 

Both  where  the  morning  Sun  first  warmly  smote 

The  open  field,  and  where  the  unpierced  shade  246 

Imbrown'd  the  noontide  bow'rs.     Thus  was  this  place 

A  happy  rural  seat  of  various  view  ; 

Groves  whose  rich  trees  wept  od'rous  gums  and  balm, 

Others  whose  fruit  burnish'd  with  golden  rind 

Hung  amiable,  Hesperian  fables  true,  250 

If  true,  here  only,  and  of  delicious  taste ; 

234.   Wandering :  Travelling  over  in  no  direct  course. 

237.  Critped :  Curling,  or  rippling.  238.  Orient :  Glittering. 

239.  Pendent :  Impending,  overhanging. 

242.  Boon:  Bountiful. 

246.  Imbrown'd:  Darkened. 

248.  Wept :  A  beautiful  personification.     Compare  Ovid,  Met.  z.  500 

250-51.  Hetperian  fable *  true,  if  true,  here  only:  Dr.  Pierce  would  in- 
clude these  words  in  a  parenthesis,  to  avoid  the  objection  of  Dr.  Bentley, 
that  the  poets  represented  the  Hesperian  apples  of  solid  gold,  and,  conse- 
quently, they  could  not  be  of  deliciou*  tcute.  Fable*:  Stories,  as  in  XI.  11. 
What  is  said  of  the  Hesperian  gardens,  is  true  here  only ;  if  all  is  not  pure 
invention,  this  garden  is  meant ;  and,  moreover,  these  fruits  have  a  delicious 
taste,  while  those  had  none. — N. 

The  legends  concerning  these  gardens,  are  quite  various.  Kitto,  in  a 
recent  work,  has  shown  that  they  originated,  probably,  in  the  traditions 
which  had  been  handed  down  concerning  Paradise,  from  the  earliest  ages, 
corrupted  and  modified,  of  course,  as  might  be  expected. 

Of  the  garden  of  the  Hesperides  (says  he)  we  read,  that  being  situated  at  the 
extreme  limit  of  the  then  known  Africa,  it  was  said  to  have  been  shut  in  by 
Atlas  on  every  side  by  lofty  mountains,  on  account  of  an  ancient  oracle  that 
a  ion  of  the  Deity  would,  at  a  certain  time,  arrive,  open  a  way  of  access 


BOOK    IV.  165 

Betwixt  them  lawns,  or  level  downs,  and  flocks 
•  Grazing  the  tender  herb,  were  interposed, 
Or  palmy  hillock  ;  or  the  flow'ry  lap 

Of  some  irriguous  valley  spread  her  store,  255 

Flow'rs  of  all  hue,  and  without  thorn  the  rose : 
Another  side,  umbrageous  grots  and  caves 
Of  cool  recess,  o'er  which  the  mantling  vine 
Lays  forth  her  purple  grape,  and  gently  creeps 
Luxuriant :  mean  while  murm'ring  waters  fall  260 

Down  the  slope  hills,  dispersed,  or  in  a  lake, 
That  to  the  fringed  bank  with  myrtle  crown'd 
Her  crystal  mirror  holds,  unite  their  streams. 

thither,  and  carry  off  the  golden  apples  which  hung  on  a  mysterious  tree  in 
the  midst  of  the  garden.  Having  procured  access  to  the  garden,  the  hero  de- 
stroyed the  watchful  serpent  that  kept  the  tree,  and  gathered  the  apples. 
Here  we  have  a  strange  mixture  of  the  internal  and  external  incidents  of 
Paradise,  the  ideas  of  the  primeval  people  viewing  from  without  the  Eden 
from  which  they  were  excluded,  and  coveting  its  golden  fruits,  mixed  up  with 
those  which  belong  properly  to  the  fall,  the  serpent,  and  the  tree  of  life,  or 
of  the  tree  of  knowledge — for  in  these  old  traditions  the  trees  are  not  so  well 
distinguished  as  in  the  Mosaic  account.  In  this  legend  of  Hercules  the  idea 
seems  to  be,  that  the  access  to  the  tree  of  life  is  impossible,  till  the  Son  of 
God  opens  the  way,  and  overcomes  the  serpent,  by  whom  that  access  is  pre- 
vented. 

It  deserves  remark  also,  that  in  most  of  those  accounts  of  the  dragon  or 
serpent,  whom  the  heathen  regarded  as  the  source  of  evil,  and  which  could 
be  vanquished  only  by  the  Son  of  God  in  human  form,  he  is  called  Typhon 
or  Python,  a  word  which  signifies  u  to  over-persuade,  to  deceive."  Now  this 
very  name  Pitho,  or  Python,  designates  the  great  deceiver  of  mankind. 
When  the  damsel  at  Philippi  is  said  (Acts  xvi.  16)  to  have  been  possessed 
by  "  a  spirit  of  divination,"  it  is  called  in  the  original  '•  a  spirit  of  Python  ;" 
manifestly  showing  that  the  pagan  Python  was  and  could  be  no  other  than 
"  that  Old  Serpent,  called  the  Devil  and  Satan,  which  deceiveth  the  whole 
world."  Rev.  xii.  9. 

255.  Irrigwnu:  Watered. 

256.  Without  thorn,  tfc. :  Thorns  and  thistles  were  not  brought  forth  until 
the  curse  was  denounced  for  the  sin  of  man. 

257.  Another  tide  (was)  umbrageous,  tfc. :  That  is,  on  another  side  were 
umbrageous  (shady)  grots,  &c. 

261-63.  The  water*  fall  disperted,  or  unite  their  streams  in  a  lake,  that 
presf-nts  her  clear  looking-glass,  holds  her  crystal  mirror,  to  the  fringed 


166  PARADISE    LOST. 

The  birds  their  choir  apply  ;  airs,  vernal  airs, 

Breathing  the  smell  of  field  and  grove,  attune  265 

The  trembling  leaves,  while  universal  Pan, 

Knit  with  the  Graces  and  the  Hours  in  dance, 

Led  on  th'  eternal  spring.     Not  that  fair  field 

Of  Enna,  where  Proserpine  gath'ring  flow'rs, 

Herself  a  fairer  flow'r  by  gloomy  Dis  270 

Was  gather'd,  which  cost  Ceres  all  that  pain 

To  seek  her  through  the  world,  nor  that  sweet  grove 

Of  Daphne  by  Orontes,  and  th'  inspired 

bank   crowned  with  myrtle.     It  is  usual  with  the  poets  (as  here  and  in  III. 
359)  to  personify  lakes  and  rivers. — N. 

265.  jittunt :  Make  musical. 

266-67.  White  univertal  Pan,  Sfc. :  That  is,  while  universal  Nature,  linked 
with  the  graceful  seasons,  danced  a  perpetual  round,  and  throughout  the 
Earth,  yet  unjwlluted,  led  eternal  spring.  All  the  poets  favour  the  idea  of 
the  world's  creation  in  the  spring.  Georg.  ii.  338  ;  Ovid.  Met.  i.  107. — H. 

Pan:  The  name  signifies  the  whole  or  a//,  this   mythological  god  being 
considered  the  god  of  all  the  natural  world.     He  was  the  god  of  shep 
herds.    The  woods  and  mountains  of  Arcadia,  in  Greece,  were  sacred  to 
him. 

The  Groeei,  in  classical  mythology,  were  three  beautiful  sisters,  com 
panions  of  Venus.    They  presided  over  scenes  of  gaiety  and  amusement 
and  are  regarded  as  a  personification  of  all  that  is  beautiful  in  the  physical 
and  social  world. 

The  Hour*  were  at  first  guardian  goddesses  of  the  three  seasons  into 
which  the  ancient  Greeks  divided  the  year ;  afterwards  the  hours  of  the  day 
were  committed  to  their  charge.  In  the  moral  world,  they  became  the  ap- 
pointed guardians  of  law,  justice,  and  peace,  which  are  the  producers  of  ordei 
and  harmony  among  men. 

Enna :  A  Sicilian  city,  the  principal  site  of  the  worship,  of  Ceres,  the  god- 
dess of  grain  and  harvests.  Her  daughter  Proserpine,  while  sporting  in  the 
fertile  fields  of  Enna,  with  the  ocean-nymphs,  was  stretching  forth  her  hand 
to  lay  hold  of  a  narcissus  of  great  size  and  beauty,  having  a  hundred  flowers 
growing  from  a  single  root,  when,  suddenly,  the  earth  opened,  the  god  of  the 
infernal  world — Dit  or  Pluto,  by  name— ascended  in  a  golden  chariot,  and 
carried  off  the  terrified  goddess,  to  be  the  mistress  of  his  dominions.  Her 
mother,  ignorant  of  the  mode  of  her  abduction,  or  place  of  her  abode,  wan- 
dered in  frantic  grief  over  the  earth  in  pursuit  of  her,  until  she  inquired  of 
the  god  Heliut  (the  Sun>,  who  gave  her  the  information  sought 

273-74.  Daphne :  A  beautiful  grove  of  cypresses  and  bay-trees,  five  mile» 
from  Antioch,  in  Syria,  and  near  the  river  Orontes.  It  received  freshnen 


BOOK    IV  167 

Castalian  spring,  might  with  this  Paradise 

Of  Eden  strive  ;  nor  that  Nyseian  isle  275 

Girt  with  the  river  Triton,  where  old  Cham, 

Whom  Gentiles  Ainmon  call  and  Lybian  Jove, 

Hid  Arualthea  and  her  florid  son 

Young  Bacchus  from  his  step-dame  Rhea's  eye  ; 

Nor  where  Abassin  kings  their  issue  guard,  280 

Mount  Amara,  though  this  by  some  supposed 

True  Paradise  under  the  Ethiop  line 

By  Nilus'  head,  inclosed  with  shining  rock, 

A  whole  day's  journey  high,  but  wide  remote 

From  this  Assyrian  garden,  where  the  Fiend  285 

Saw  undelighted  all  delight,  all  kind 

Of  living  creatures,  new  to  sight,  and  strange. 

and  beauty  from  a  number  of  fountains  which  it  contained  ;  and  thus  became 
a  favourite  resort  for  the  citizens  of  Antioch. 

The  Castalian  spring,  on  Mount  Parnassus,  was  used  for  purposes  of  divi- 
nation by  the  priestess  of  Apollo.  There  was  another  fountain  of  the 
same  name  near  Daphne,  which,  as  the  story  is,  gave  to  those  who  drank  its 
waters,  a  knowledge  of  futurity.  To  this  the  poet  may  refer. 

275-79.  Cham,  or  Ham,  son  of  Noah,  called  by  the  Gentiles  Amman,  or 
Hanution,  was  a  name  given  to  Jupiter  as  worshipped  in  Lybia ;  it  is  derived 
from  a  Greek  word  signifying  sand. 

Amalthea  was  a  beautiful  maiden,  of  whom  he  became  enamoured,  which 
event  awakened  the  jealousy  of  Rhea.  The  isle  to  which  Amalthea  and 
her  son  Bacchus  were  conveyed,  is  called  Nyseian  from  Nysaeus,  a  surname 
of  Bacchus ;  it  is  formed  by  the  river  Triton,  and  is  described  as  possessing 
verdant  meads,  abundant  springs,  all  sorts  of  trees  and  flowers,  which  evei 
resounded  with  the  melody  of  birds.  • 

281.  Amara,  or  Amhara,  the  highest  portion  of  the  Abassin  (Abyssin,  or 
Abyssinian)  country.  Its  kings  there  placed  their  children  for  safe  keeping. 
The  mount  is  said  to  have  been  inclosed  with  alabaster  rocks,  and  to  hav* 
required  a  day  to  ascend  it. 

287.  Two  of  far  nobler  shape :  The  description  of  Adam  and  Eve,  as  the) 
first  appeared  to  Satan,  is  exquisitely  drawn,  and  sufficient  to  make  the  fallei 
angel  gaze  upon  them  with  all  that  astonishment,  and  those  emotions  of  envj 
which  are  attributed  to  him. — A. 

Dr.  Thomas  Reid  has  well  observed  upon  this  passage,  that  the  great  potr 
derives  the  beauty  of  the  first  pair  in  Paradise  from  those  expressions  CT 
moral  and  intellectual  qualities  which  appeared  in  their  outward  form  ana 
demeanour. 


168  PARADISE    LOST. 

Two  of  far  nobler  shape  erect  and  tall, 

Godlike  erect,  with  native  honour  clad 

In  naked  majesty  scein'd  lords  of  all,  290 

And  worthy  scein'd  ;  for  in  their  looks  divine 

The  image  of  their  glorious  Maker  shone, 

Truth,  wisdom,  sanctitude  severe  and  pure, 

(Severe  but  in  true  filial  freedom  placed), 

Whence  true  authority  in  men ;  though  both  295 

Not  equal,  as  their  sex  not  equal  seem'd  • 

For  contemplation  he  and  valour  form'd  ; 

For  softness  she  and  sweet  attractive  grace  ; 

He  for  God  only,  she  for  God  in  him  : 

His  fair  large  front  and  eye  sublime,  declared  300 

Absolute  rule  ;  and  hyacinthine  locks 

Round  from  his  parted  forelock  manly  hung 

Clust'ring,  but  not  beneath  his  shoulders  broad  • 

She,  as  a  veil  down  to  the  slender  waist, 

Her  unadorned  golden  tresses  wore  305 

Dishevell'd,  but  in  wanton  ringlets  waved 

As  the  vine  curls  her  tendrils  ;  which  imply'd 

Subjection,  but  required  with  gentle  sway, 

And  by  her  yielded,  by  him  best  received  ; 

Yielded  with  coy  submission,  modest  pride,  310 

299.  For  God  in  him:  Or,  as  some  more  justly  would  write  it  "  for  God 
and  him."  Compare  440 ;  X.  150,  and  1  Cor.  xi.  7. 

302.  Hyacinthine  lockt :  Dark  brown. 

303.  It  'u  remarkable  that  no  beard  is  given  to  Adam.    The  poet  must 
have  judged  him  more  comely  without  one ;  or  his  ideas  may  have  been 
guided  by  the  great  Italian  painters,  who  always  represent  Adam  without  a 
beard. 

905.  Golden  treuet :  Tresses  of  a  golden  hue.  The  beautiful  women  of 
antiquity  are  generally  described  as  having  locks  of  this  colour.  The  god- 
dess of  beauty  is  hence  styled  by  Horace  and  Virgil  the  golden  Venus.  Mil- 
ton's taste  was  conformed  to  that  of  the  ancients  ;  and  besides,  it  is  said  that 
his  wife  had  golden  hair,  whom,  therefore,  he  may  have  designed  to  compli- 
ment by  forming  Eve  like  her  in  this  respect,  which  is  the  more  probable, 
if  it  is  certain  (as  Newton  affirms)  that  he  drew  the  portrait  of  Adam  not 
without  regard  to  his  own  person,  of  which  he  had  no  mean  opinion. 

307.   Which  implied,  tfe.  •  Compare  1  Cor.  xi 


BOOK    IV.  169 

And  sweet  reluctant  amorous  delay. 

Nor  those  mysterious  parts  were  then  conceal'd ; 

Then  was  not  guilty  shame,  dishonest  shame 

Of  Nature's  works ;  honour  dishonourable, 

Sin-bred,  how  have  ye  troubled  all  mankind  815 

With  shows  instead,  mere  shows  of  seeming  pure, 

And  banish'd  from  man's  life  his  happiest  life, 

Simplicity  and  spotless  innocence  ! 

So  pass'd  they  naked  on,  nor  shunn'd  the  sight 

Of  God  or  Angel,  for  they  thought  no  ill.  820 

So  hand  in  hand  they  pass'd,  the  loveliest  pair 

That  ever  since  in  love's  embraces  met ; 

Adam  the  goodliest  man  of  men  since  born 

His  sons  ;   the  fairest  of  her  daughters  Eve. 

Under  a  tuft  of  shade  that  on  a  green  325 

Stood  whispering  soft,  by  a  fresh  fountain  side 

They  sat  them  down ;  and  after  no  more  toil 

Of  their  sweet  gard'ning  labour  than  sufficed 

To  recommend  cool  Zephyr,  and  made  ease 

More  easy,  wholesome  thirst  and  appetite  330 

More  grateful,  to  their  supper-fruits  they  fell,    • 

314.  Honour  dishonourable :  An  allusion  to  1  Cor.  xii.  23.    The  honour 
bestowed  by  dress  is  really  a  dishonour,  being  a  memorial  of  the  fall  of  our 
first  parents,  and  of  our  own  depravity. 

315.  Ye :  Newton  prefers  to  read  you,  on  the  ground  that  the  address  is 
made  to  shame  only. 

323-24.  These  lines  are  an  example  of  the  solecism,  and,  strictly  inter- 
preted, would  mean  that  Adam  was  one  of  his  own  sons,  and  Eve  one  of  her 
own  daughters ;  an  evident  absurdity.  But  the  mode  of  expression  resembles 
that  which  is  often  found  in  Latin  and  Greek  authors,  when  they  use  the 
superlative  for  the  comparative  degree.  It  only  means  that  Adam  was  the 
goodliest  man  when  compared  with  his  sons,  and  that  Eve  was  fairer  than 
any  of  her  daughters-.  Achilles  is  by  Homer  said  to  be  "  the  most  short-lived 
of  others,"  and  Nireus  to  have  been  "  the  most  elegant  of  the  other  Grecians ;" 
and  Diana  is  said,  by  one  of  the  poets,  to  be  "  the  most  beautiful  of  her  at- 
tendants," that  is,  more  beautiful  than  any  of  her  attendants. 

327.  They  tat  them  down,  Ifc, :  There  is  a  fine  spirit  of  poetry  in  the  linet 
that  follow,  wherein  they  are  described  as  sitting  on  a  bed  of  flowers  by  the 
fide  of  a  fountain,  amidst  a  mixed  assembly  of  animals. — A. 

Sat  is  used  for  itated. 


170  PARADISE    LOST. 

Nectarine  fruits  which  the  compliant  boughs 

Yielded  them,  side-long  as  they  sat  recline 

On  the  soft  downy  bank  dainask'd  with  flow'rs. 

The  savoury  pulp  they  chew,  and  in  the  rind  335 

Still  as  they  thirsted  scoop  the  brimming  stream ; 

Nor  gentle  purpose,  nor  endearing  smiles 

Wanted,  nor  youthful  dalliance  as  beseems 

Fair  couple  link'd  in  happy  nuptial  league, 

Alone  as  they.     About  them  frisking  play'd  340 

All  beasts  of  th'  earth,  since  wild,  and  of  all  chase 

In  wood  or  wilderness,  forest  or  den  : 

Sporting  the  lion  rauipM,  and  in  his  paw 

Dandled  the  kid  ;  bears,  tigers,  ounces,  pards, 

Gambol'd  before  them  ;  th'  unwieldly  elephant,  345 

To  make  them  mirth,  used  all  his  might,  and  wreath'd 

His  lithe  proboscis ;  close  the  serpent  sly 

Insinuating,  wove  with  Gordian  twine 

His  braided  train,  and  of  his  fatal  guile 

Gave  proof  unheeded  ;  others  on  the  grass  350 

Couch'd,  and  now  fill'd  with  pasture,  gazing  sat, 

Or  bedward  ruminating  ;  for  the  Sun, 

332.  Compliant :  Bending.  333.  Recline :  In  a  leaning  posture. 

334.  Damatked:  Variegated. 

341.  Cheat:  Chased — those  taken  in  hunting. 

341.  Ramped:  Frolicked.  347.  Litht:  Flexible. 

348.  Intinuating  :  Creeping  or  winding  in. 

348.  Gordian  ticlne,  or  twisting.  An  allusion  is  here  made  to  the  famous 
knot  of  Gordius,  a  Phrygian  king.  The  knot  which  tied  the  yoke  of  his 
chariot  to  the  draught  tree  was  made  in  so  artful  a  manner,  that  the  ends  of 
the  cord  could  not  be  perceived.  This  circumstance  gave  rise  to  a  report 
that  the  empire  of  Asia  was  promised  by  the  oracle  to  the  man  who  could 
untie  the  Gordian  knot.  Alexander,  in  passing  Gordium.  cut  the  knot  with 
his  sword,  and  by  that  act  claimed  his  right  to  universal  authority. 

Braided  train:  In  other  editions,  breaded;  interwoven  or  twisted  tail. 

351.  Couch'd :  Lay.    This  word  is  placed  in  such  a  manner  as  to  require 
resting  of  the  voice  upon  it.  and  thus  to  make  it  doubly  expressive.     It  is 
not  common  to  have  the  rest  occur,  as  hero.  <-n  the  first  syllable  of  the  line. 

352.  Bedward  ruminating:    Chewing  the  cud  before  going  to  rest. — HUM* 


BOOK    IV.  171 

Declined,  was  hasting  now  with  prone  career 
To  th'  ocean  isles,  aud  in  th'  ascending  scale 
Of  Heav'n  the  stars  that  usher  cv'ning  rose  :  355 

When  Satan  still  in  gaze,  as  first  he  stood, 
Scarce  thus  at  length  fail'd  speech  recover'd  sad  : 
0  Hell !  what  do  mine  eyes  with  grief  behold  ! 
Into  our  room  of  bliss  thus  high  advanced 
Creatures  of  other  mould,  earth-born  perhaps,  360 

Not  Spirits,  yet  to  heav'nly  Spirits  bright 
Little  inferior  ;  whom  my  thoughts  pursue 
With  wonder,  and  could  love,  so  lively  shines 
In  them  divine  resemblance,  and  such  grace 
The  Hand  that  form'd  them  on  their  shape  hath  pour  d.      365 
Ah,  gentle  pair,  ye  little  tbink  how  nigh 
Your  change  approaches,  when  all  these  delights 
Will  vanish  and  deliver  ye  to  woe, 
More  woe,  the  more  your  taste  is  now  of  joy ! 
Happy,  but  for  so  happy  ill  secured  370 

Long  to  continue,  and  this  high  seat  your  Heav'n 
HI  fenced  for  Heay'n  to  keep  out  such  a  foe 
As  now  is  enter'd  ;  yet  no  purposed  foe 
To  you,  whom  I  could  pity  thus  forlorn 

Though  I  unpitied  :  League  with  you  I  seek)  375 

And  mutual  amity  so  strait,  so  close, 

353.  Prone:  Descending. 

354.  To  the  ocean  islet :  The  islands  in  the  western  ocean.     That  the  sun 
eel  in  the  sea  and  rose  out  of  it  again,  was  an  ancient  poetic  notion,  and  has 
become  part  of  the  phraseology  of  poetry.     And  in  ascending  scale  of  Heaven : 
The  balance  of  Heaven,  or  Libra,  is  one  of  the  twelve  signs ;  and  when  the 
sun  is  in  that  sign,  as  he  is  at  the  autumnal  equinox,  the  days  and  nights  are 
equal,  as  if  weighed  in  a  balance : 

"Libra,  dici  somnique  pares  ubi  fecerit  hoi  as." 

VIBO  Georg.  i.  208. 

And  hence  our  author  seems  to  have  borrowed  his  metaphor  of  the  scales  of 
Heaven,  weighing  night  and  day,  the  one  ascending  as  the  other  sinks. — N. 

357.  With  difficulty,  and.  not  till  after  a  long  time,  he  recovered  the  power 
of  speech,  which  had  failed  him,  through  astonishment  and  sadiess.in  view 
of  Adam  and  Eve. 

362.  Ps.  viii.  5 ;  Heb.  ii.  7. 


172  PARADISE    LOST. 

That  T  with  you  must  dwell,  or  you  with  me 

Henceforth.     My  dwelling  haply  may  not  please, 

Like  this  fair  Paradise,  your  sense  ;  yet  such 

Accept  your  Maker's  work  ;  he  gave  it  me,  380 

Which  I  as  freely  give :  Hell  shall  unfold, 

To  entertain  you  two,  her  widest  gates, 

And  send  forth  all  her  kings  ;  there  will  be  room, 

Not  like  these  narrow  limits,  to  receive 

Your  num'rous  offspring ;  if  no  hotter  place,  385 

Thank  him  who  puts  me  loath  to  this  revenge 

On  you  who  wrong  me  not,  for  him  who  wrong'd. 

And  should  I  at  your  harmless  innocence 

Melt,  as  I  do,  yet  public  reason  just, 

Honour  and  empire  with  revenge  enlarged,  390 

By  conqu'ring  this  new  world,  compels  me  now 

To  do  what  else,  though  damn'd,  I  should  abhor. 

So  spake  the  Fiend,  and  with  necessity, 
The  tyrant's  plea,  excused  his  dev'lish  deeds. 
Then  from  his  lofty  stand  on  that  high  tree  395 

Down  he  alights  among  the  sportful  herd 
Of  those  four-footed  kinds,  himself  now  one, 
Now  other,  as  their  shape  served  best  his  end 
Nearer  to  view  his  prey,  and  unespy'd 

To  mark  what  of  their  state  he  more  might  learn  400 

By  word  or  action  mark'd  ;  about  them  round 
A  lion  now  he  stalks  with  fiery  glare  ; 
Then  as  a  tiger,  who  by  chance  hath  spy'd 
In  some  purlieu  two  gentle  fawns  at  play, 

386.  Loath:  Reluctant. 

389-94.  Public  reason  a  pleaded  in  justification  of  his  diabolical  and  cruel 
operations ;  that  reason  consisting  in  a  regard  to  honour,  and  the  enlargement 
of  his  empire  under  the  influence  of  revenge.  Nereuity  is  by  Milton  called 
the  tyrant- *  plea,  probably  with  a  view,  as  Newton  thinks,  to  his  own  times, 
particularly  to  the  plea  for  ship-money. 

395.  High  tree:  The  tree  of  life  (198)  on  which  he  had  been  standing  for 
fome  time.  He  is  properly  described  as  assuming  the  form  of  the  lion  and 
the  tiger ;  while  the  innocent  Adam  and  Eve,  destined  to  be  his  prey,  arc 
compared  fitly  to  two  gentle  fan- m. 

404.  Purlieu   (_nwr.  puri".  lint,  place)    pUco  free  (from  trees);   a  limited 


BOOK    IV.  173 

Straight  couches  close,  then  rising  changes  oft  405 

His  couchant  watch,  as  one  who  chose  his  ground 

Whence  rushing  he  might  surest  seize  them  both 

Griped  in  each  paw :  when  Adam,  first  of  men 

To  first  of  women  Eve,  thus  moving  speech, 

Turn'd  him  all  ear  to  hear  new  utt'rance  flow  :  410 

Sole  partner,  and  sole  part,  of  all  these  joys, 
Dearer  thyself  than  all ;  needs  must  the  Pow'r 
That  made  us,  and  for  us  this  ample  world, 
Be  infinitely  good,  and  of  his  good 

As  liberal  and  free  as  infinite  ;  415 

That  raised  us  from  the  dust,  and  placed  us  here 
In  all  this  happiness,  who  at  his  hand 
Have  nothing  merited,  nor  can  perform 
Aught  whereof  he  hath  need  ;  he  who  requires 
From  us  no  other  service  than  to  keep  420 

This  one,  this  easy  charge,  of  all  the  trees 
In  Paradise  that  bear  delicious  fruit 


•pace.  This  word  was  originally  applied  to  that  part  of  a  royal  forest  which 
had  been  severed  from  the  rest,  and  made  pure,  or  free  from  the  forest  or 
game  laws. 

406.  Couchant :  Reclining. 

409.  Speech :  The  speeches  of  these  first  two  lovers  flow  equally  from  pas- 
sion and  sincerity.  The  professions  they  make  to  one  another  are  full  of 
warmth,  but  at  the  same  time  founded  upon  truth.  In  a  word,  they  are  the 
gallantries  of  Paradise. — A. 

411.  Sole  part,  of  all,  tfc.:  Of,  here  (as  frequently  in  Milton),  signifies 
among.  The  sense  is :  among  all  these  joys  thou  alone  art  my  partner,  and 
(what  is  more)  thou  alone  art  part  of  me,  as  in  487 : 

"  Pan  of  my  soul  I  seek  thee,  and  thce  claim 
My  other  half." 

PEARCK. 

421.  Easy  charge :  It  was  very  natural  for  Adam  to  enter  upon  this  topic, 
and  it  was  one  that  Satan  was  most  interested  in  hearing  him  discuss.     Gen. 
ii.  16;  i.  28. 

422.  In  Paradite,  $c. :  There  is  scarce  a  speech  of  Adam  or  Eve  in  the 
whole  poem  wherein  the  .-cntiments  and  allusions  are  not  taken  from  this 
their  delightful  habitation.     The  reader,  during  their  whole  course  of  action, 
always  finds  himself  in  the  walks  of  Paradise.     In  short,  as  the  critics  have 


174  PARADISE    LOBT. 

So  various,  not  to  taste  that  only  tree 
Of  knowledge,  planted  by  the  tree  of  life ; 
So  near  grows  death  to  life,  whatever  death  is,  425 

Some  dreadful  thing  no  doubt ;  for  well  thou  know'st 
God  hath  pronounced  it  death  to  taste  that  tree, 
The  only  sign  of  our  obedience  left 
Among  so  many  signs  of  pow'r  and  rule 

Conferr'd  upon  us,  and  dominion  giv'n  430 

Over  all  other  creatures  that  possess 
Earth,  air,  and  sea.     Then  let  us  not  think  hard 
One  easy  prohibition,  who  enjoy 
Free  leave  so  large  to  all  things  else,  and  choice 
Unlimited  of  manifold  delights :  435 

But  let  us  ever  praise  him,  and  extol 
His  bounty,  following  our  delightful  task 
.  To  prune  these  growing  plants,  and  tend  these  flow'rs ; 
Which,  were  it  toilsome,  yet  with  thee  were  sweet. 

To  whom  thus  Eve  reply'd  :  0  thou  for  whom  440 

And  from  whom  I  was  form'd  flesh  of  thy  flesh, 
And  without  whom  am  to  no  end,  my  guide 
And  head,  what  thou  hast  said  is  just  and  right. 
For  we  to  him  indeed  all  praises  owe, 

And  daily  thanks ;  I  chiefly  who  enjoy  445 

So  far  the  happier  lot,  enjoying  thee 
Pre-eminent  by  so  much  odds,  while  thou 
Like  consort  to  thyself  canst  no  where  find. 

remarked,  that  in  those  poems  wherein  shepherds  are  the  actors,  the  thoughts 
ought  always  to  take  a  tincture  from  the  woods,  fields,  and  rivers ;  so  we  may 
observe  that  our  first  parents  seldom  lose  sight  of  their  happy  station  in  any* 
hing  they  speak  or  do  ;  their  thoughts  are  always  "  Paradisaical." — A. 

440.  /  oft  remember :  From  this  and  other  passages  we  learn  that  Milton 
considered  the  period  of  innocence  as  covering  many  days.  Compare  IV. 
639,  680,  712 ;  V.  31,  &C. 

449.  That  day,  tfc. :  The  remaining  part  of  Eve's  speech,  in  whith  she  gives 
an  account  of  herself  upon  her  first  creation,  and  the  manner  in  which  she 
was  brought  to  Adam,  is  as  beautiful  a  passage  as  any  in  Milton,  or  perhaps 
in  any  other  author  whatsoever.  These  passages  are  til  worked  off  with 
so  much  art,  that  they  are  capable  of  pleasing  the  most  delicate  reader,  with* 
out  offending  the  most  severe. — A. 


BOOK    IV.  175 

That  day  I  oft  remember,  when  from  sleep 

I  first  awaked,  and  found  myself  reposed  460 

Under  a  shade  on  flow'rs,  much  wond'ring  where 

And  what  I  was,  whence  thither  brought,  and  how. 

Not  distant  far  from  thence  a  murm'ring  sound 

Of  waters  issued  from  a  cave,  and  spread 

Into  a  liquid  plain,  then  stood  unmoved  455 

Pure  as  th'  expanse  of  Heav'n.     I  thither  went 

With  unexperienced  thought,  and  laid  me  down 

On  the  green  bank,  to  look  into  the  clear 

Smooth  lake,  that  to  me  seem'd  another  sky. 

As  I  bent  down  to  look,  just  opposite  460 

A  shape  within  the  wat'ry  gleam  appear'd, 

Bending  to  look  on  me.     I  started  back  ; 

It  started  back  :  but  pleased  I  soon  return 'd ; 

Pleased  it  return'd  as  soon  with  answ'ring  looks 

Of  sympathy  and  love  :  there  I  had  fix'd  465 

Mine  eyes  till  now,  and  pined  with  vain  desire, 

Had  not  a  voice  thus  warn'd  me.     What  thou  seest, 

What  there  thou  seest,  fair  Creature,  is  thyself ; 

With  thee  it  came  and  goes  :  but  follow  me, 

And  I  will  bring  thee  where  no  shadow  stays  470 

Thy  coming,  and  thy  soft  embraces,  he 

Whose  image  thou  art ;  him  thou  shalt  enjoy 

Inseparably  thine  :  to  him  shalt  bear 

450.  Awaked:  As  death  is  often  compared  to  sleep,  so  our  coining  into  life 
may  well  be  likened  to  awaking.  Adam  speaks  in  the  same  figure,  VIII. 
253,  which  passage  should  be  compared  with  this. — N. 

465-6.  There  I  had  fixed  my  eyes  till  now^  Sfc. :  A  writer  in  Addison's  Spec- 
tator rather  shrewdly  asks,  whether  there  may  not  be  some  moral  couched 
under  the  lines  in  this  connection,  where  the  poet  lets  us  know  that  the  first 
woman,  immediately  after  her  creation,  ran  to  a  looking-glass,  and  became 
so  enamoured  of  her  own  face,  that  she  never  would  have  removed  to  view 
any  of  the  other  works  of  nature,  had  she  not  been  led  off  to  a  man.  The 
poet  seems  to  have  had  in  view  the  story  of  Narcissus  in  Ovid,  Met.  Hi.  457, 
but  has  made  a  much  better  one. 

470-72.  Aro  shadow  may  be  considered  as  included  in  a  parenthesis.  The 
•entence  may  accordingly  be  read  thus  :  Where  he  (no  shadow) ,  whose  image 
thou  art,  awaits  thy  coining  and  thy  soft  embraces. 


176  PARADISE    LOST. 

0 

Multitudes  like  thyself,  and  thence  be  call'd 

Mother  of  Human  liace.     What  could  I  do  475 

But  follow  straight,  invisibly  thus  led  ? 

Till  I  espy'd  thee,  fair  indeed  and  tall, 

Under  a  platan  ;  yet  inethought  less  fair, 

Less  winning  soft,  less  amiably  mild, 

Than  that  smooth  wat'ry  image.     Back  I  turn'd :  480 

Thou  following  cry'dst  aloud,  Return,  fair  Eve ; 

Whom  fly'st  thou  ?  whom  thou  fly'st,  of  him  thou  art ; 

His  flesh,  his  bone :  to  give  thee  being  I  lent 

Out  of  my  side  to  thee,  nearest  my  heart 

Substantial  life,  to  have  thee  by  my  side  485 

Henceforth  an  individual  solace  dear  ; 

Part  of  my  soul  I  seek  thee,  and  thee  claim 

My  other  half :  with  that  thy  gentle  hand 

Seized  mine  ;  I  yielded,  and  from  that  time  see 

How  beauty  is  excell'd  by  manly  grace  490 

Aii'l  wisdom,  which  alone  is  truly  fair. 

So  spake  our  gen'ral  mother,  and  with  eyes 
Of  conjugal  attraction  unreproved, 

478.  Platan :  From  a  Greek  word  signifying  broad.  The  plane-tree,  here 
described,  affords  a  refreshing  and  beautiful  shade,  from  the  great  breadth  of 
its  leaves. 

487-88.  Part  of  my  $oul ....  my  other  half:  An  imitation  of  Horace,  Od. 
i.  3,  8,  u  Animae  dimidium  meae." 

490.  Eve  is  not  only  represented  as  beautiful,  but  with  conscious  beauty. 
She  has  a  great  idea  of  herself,  and  there  is  some  difficulty  in  prevailing  on 
her  to  quit  her  own  image,  the  first  time  she  discovers  its  reflection  in  the 
water. — HAZLITT. 

492.  So  tpakt  our  general  mother,  tfc. :  A  poet  of  less  judgment  and  inven- 
tion than  this  great  author,  would  have  found  it  very  difficult  to  fill  these 
tender  parts  of  the  poem  with  sentiments  proper  for  a  state  of  innocence ;  to 
describe  the  warmth  of  love,  and  the  professions  of  it,  without  artifice  or  hy- 
perbole ;.  to  make  the  man  speak  the  most  endearing  things  without  descend- 
ing from  his  natural  dignity,  and  the  woman  receiving  them  without  depart- 
ing from  the  modesty  of  her  character :  in  a  word,  to  adjust  the  prerogatives 
of  wisdom  and  beauty,  and  make  each  appear  to  the  other  in  its  proper  force 
and  loveliness.  This  mutual  subordination  of  the  two  sexes  is  wonderfully 
kept  up  in  the  whole  poem,  as  particularly  in  the  preceding  speech  of  Eve, 
and  upon  the  conclusion  of  it  in  the  following  lines. 


BOOK    IV.  177 

And  meek  surrender,  half  embracing  lean'd 

On  our  first  father ;  half  her  swelling  breast  495 

Naked  met  his  under  the  flowing  gold 

Of  her  loose  tresses  hid  :  he  in  delight, 

Both  of  her  beauty  and  submissive  charms, 

Smiled  with  superior  love,  as  Jupiter 

On  Juno  smiles  when  he  impregns  the  clouds  500 

That  shed  May  flow'rs  ;  and  press'd  her  matron  lip 

With  kisses  pure.     Aside  the  Devil  turn'd 

For  envy,  yet  with  jealous  leer  malign 

Eyed  them  askance,  and  to  himself  thus  'plain'd  : 

Sight  hateful !  sight  tormenting  !  thus  these  two,  505 

Imparadiscd  in  one  another's  arms, 
The  happier  Eden,  shall  enjoy  their  fill 
Of  bliss  on  bliss ;  while  I  to  Hell  am  thrust, 
Where  neither  joy  nor  love,  but  fierce  desire, 
Among  our  other  torments  not  the  least,  510 

Still  unfulfill'd  with  pain  of  longing,  pines. 
Yet  let  me  not  forget  what  I  have  gain'd 
From  their  own  mouths :  all  is  not  theirs,  it  seems  ; 
One  fatal  tree  there  stands,  of  Knowledge  call'd, 
Forbidden  them  to  taste  :  Knowledge  forbidden  ?  515 

The  poet  adds  that  the  devil  turned  away,  with  envy  at  the  sight  of  so 
m  :h  happiness. — A. 

499-501.  Jupiter  and  Juno,  the  principal  male  and  female  divinities  of  the 
heathen,  are  regarded  sometimes  as  presiding  over  atmospheric  phenomena, 
such  as  rain,  wind,  &c.,  and  also  as  representing  the  productive  energies  of 
nature.  Their  marriage  typified  the  union  of  Heaven  and  Earth  in  the  fer- 
tilizing rains.  The  poet  here  ascribes  to  them  the  sending  of  those  rains 
which  produced  the  flowers  of  spring.  The  simile  is  drawn  by  Milton  from 
the  14th  book  of  the  Iliad,  and  from  the  Georgics  of  Virgil,  ii.  335.  Pretsed: 
That  is,  Adam  pressed  her  matron  (married)  lip. 

500.  Impregnt :  Renders  prolific.     The  word  is  pronounced  impranet 

503.  Leer  malign :  A  malignant,  oblique  look. 

505.  Jmparad ited :  Enjoying  a  Paradise,  placed  in  a  condition  resembling 
that  of  Paradise. 

509.  IVhere,  for  where1*.  Milton  not  unfrequently  omits  the  verb  ii,  aa  in 
VIII.  621. 

5)5.  Knowledge  forbidden :  A  most  artful  question  from  its  generality,  im- 
8*  L 


178  PARADISE    LOST. 

Suspicious,  reasonless.     Why  should  their  Lord 

Envy  them  that  ?     Can  it  be  sin  to  know  ? 

Can  it  be  death  ?     And  do  they  only  stand 

By  ignorance  ?     Is  that  their  happy  state, 

The  proof  of  their  obedience  and  their  faith  ?  520 

O  fair  foundation  laid  whereon  to  build 

Their  ruin  !     Hence  I  will  excite  their  minds 

With  more  desire  to  know,  and  to  reject 

Envious  commands,  invented  with  design 

To  keep  them  low  whom  knowledge  might  exalt  525 

Equal  with  Gods  :  aspiring  to  be  such, 

They  taste  and  die.     What  likelier  can  ensue  ? 

But  first  with  narrow  search  I  must  walk  round 

This  garden,  and  no  corner  leave  unspy'd  : 

A  chance  but  chance  may  lead  where  I  may  meet  330 

Some  wand'ring' Spirit  of  Heav'n  by  fountain  side> 

Or  in  thick  shade  retired,  from  him  to  draw 

What  further  would  be  learn 'd.     Live  while  ye  may, 

Yet  happy  pair  ;  enjoy,  till  I  return, 

Short  pleasures,  for  long  woes  are  to  succeed.  535 

So  saying,  his  proud  step  he  scornful  turn'd, 
But  with  sly  circumspection,  and  began 
Thro'  wood,  thro'  waste,  o'er  hill,  o'er  dale,  his  roam. 
Meanwhile  in  utmost  longitude,  where  Heav'n 
With  earth  and  ocean* meets,  the  setting  Sun  540 

plying,  falsely,  that  some  useful  knowledge  had  been  forbidden,  whereas,  as 
Newton  observes,  the  only  knowledge  that  was  prohibited  was  the  knowledge 
of  evil  by  the  commission  of  it 

530.  A  rhanct.  iff. :  Pearce  would  include  in  a  parenthesis  (but  chattrt) ,  and 
thus  read  the  passage :  a  chanrt,  and  it  can  be  only  a  chance,  may  lead,  tft 
But  perhaps  it  is  best  to  read  it  without  alteration,  and  interpret  it  thus  :— 
There  is  a  chance,  or  possibility,  that  chance  may  lead.  &c.  Chance  in  the 
second  instance  is  personified.  We  apply  the  word  to  effects  or  events  that 
are  produced  by  causes  unknown,  ot  ftgPvgents  not  intending  to  produce  them. 
The  word  but  is  used  improperly  for  that,  as  in  Job  xii.  2,  u  No  douht  but  ye 
are  the  people,"  &c.  Addison  abounds  in  the  same  faulty  use  of  this  word, 
as  for  example  :  u  There  is  no  question  but  Milton  had,"  &c. 

539.  Longitude:  Length  or  distance, particularly  east  and  west.  See  note 
III.  555,  574. 


BOOK    IV.     .  179 

Slowly  descended,  and  with  right  aspect 

Against  the  eastern  gate  of  Paradise 

Levell'd  his  ev'ning  rays  :  it  was  a  rock 

Of  alabaster,  piled  up  to  the  clouds, 

Conspicuous  far,  winding  with  one  ascent  645 

Accessible  from  earth,  one  entrance  high  ; 

The  rest  was  craggy  cliff,  that  overhung 

Still  as  it  rose,  impossible  to  climb. 

Betwixt  these  rocky  pillars  Gabriel  sat, 

Chief  of  th'  angelic  guards,  awaiting  night ;  550 

About  him  exercised  heroic  games 

Th'  unarmed  youth  of  Heav'n,  but  nigh  at  hand 

Celestial  armoury,  shields,  helms,  and  spears, 

Hung  high  with  diamond  flaming,  and  with  gold. 

Thither  came  Uriel,  gliding  through  th'  even  555 

On  a  sun-beam,  swift  as  a  shooting  star 

541.  Slowly  descended:  This  contradicts  353,  and  therefore,  instead  of  slowly, 
lowly  has  been  substituted  by  some.  Dr.  Pearce,  however,  would  retain  the 
present  reading,  and  explaias  the  difficulty  by  saying,  that  the  sun  descended 
slowly  at  this  time  because  Uriel,  its  angel,  came  on  a  sunbeam  to  Paradise 
(556),  and  was  to  return  on  the  same  beam,  which  he  could  not  have  done  if 
the  sun  had  moved  on  with  its  usual  rapidity  of  course. 

541.   With  right  aspect :  In  a  position  directly  facing. 

548.  Still  as  it  rose :  More  and  more  as  it  rose  in  height. 

549.  Gabriel :  One  of  the  archangels  (Dan.  viii.  9 ;  Luke  i.)      The  name 
•ignifies  the  strength  of  God. 

551.  Heroic  games:  They  watched  only  at  night, and  exercised  themselves 
rigorously  duri/ig  the  day.  So  the  infernal  spirits  were  engaged,  in  the  ab- 
sence of  Satan,  II.  528. 

555.  Through  the  even :  During  the  last  decline  of  day ;  or,  through  the 
evening  sky. 

556.  Swift  as  a  shooting  star :    See  Iliad  iv.  74,  where  the  descent  o. 
Minerva  from  Heaven  is  compared  to  the  same  object. 

556.  On  a  sun-beam,  Sfc. :  As  Uriel  was  coming  from  the  sun  to  the  earth, 
his  traveling  upon  a  sun-beam  was  in  the  most  direct  and  level  course  that 
he  could  take;  for  the  sun's  rays  were  now  pointed  right  against  the  eastern 
gate  of  Paradise,  where  Gabriel  was  -eitting,  and  to  whom  Uriel  was  going. 
The  thought  of  making  him  glide  on  a  sun-beam,  I  have  been  informed,  is 
taken  from  some  capital  picture  of  some  great  Italian  master,  where  an  ange' 
is  made  to  descend  in  like  manner. — N. 


180  PARADISE    LOST. 

In  autumn  thwarts  the  night,  when  vapours  fired 

Impress  the  air,  and  shews  the  mariner 

From  what  point  of  his  compass  to  beware 

Impetuous  winds.     He  thus  began  in  haste  :  560 

Gabriel,  to  thce  thy  course  by  lot  hath  giv'n 
Charge  and  strict  watch,  that  to  this  happy  place 
No  evil  thing  approach  or  enter  in. 
This  day  at  hight  of  noon  came  to  my  sphere 
A  Spirit,  zealous,  as  he  seem'd,  to  know  565 

More  of  th'  Almighty's  works,  and  chiefly  Man, 
God's  latest  image  :  I  described  his  way 
Bent  all  on  speed,  and  mark'd  his  aery  gait ; 
But  in  the  mount  that  lies  from  Eden  north, 
Where  he  first  lighted,  soon  discern'd  his  looks  570 

Alien  from  Hcav'n,  with  passions  far  obscured  : 
Mine  eye  pursued  him  still,  but  under  shade 
Lost  sight  of  him.     One  of  the  banish'd  crew, 
I  fear,  hath  ventured  from  the  deep,  to  raise 
New  troubles  :  him  thy  care  must  be  to  find.  575 

To  whom  the  winged  warrior  thus  return'd  : 
Uriel,  no  wonder  if  thy  perfect  sight, 
Amid  the  Sun's  bright  circle,  where  thou  sitt'st, 
See  far  and  wide  :  iu  at  this  gate  none  pass 
The  vigilance  here  placed,  but  such  as  come  580 

Uriel's  gliding  down  to  the  earth  upon  a  sun-beam,  with  the  poet's  device 
to  make  him  descend,  as  well  in  his  return  to  the  nun  as  in  his  coming  from 
it,  is  a  prettiness  that  might  have  been  admired  in  a  little  fanciful  poet,  but 
seems  below  the  genius  of  Milton.  The  description  of  the  host  of  armed 
angels  walking  their  nightly  round  in  Paradise,  is  of  another  spirit : 

•'So  »•}  ing.  on  be  led  hi*  radiant  filei, 
Dtzzling  the  moon." — L.  797-98. 

as  that  account  of  the  hymns  which  our  first  parents  used  to  hear  them  sing 
in  these  their  midnight  walks  .6SO-88  ,  is  altogether  divine,  and  inexpressibly 
amusing  to  the  imagination. — A. 

557.  Thwart*  the  night :  Crosses  the  sky  at  night. 

561-63.  Some  would  include  all  except  the  word  Gabriel,  in  a  paren- 
thesis. 

567.  The  angels  were  first  made  in  the  image  of  God.  See  III.  151. 
Described :  Observed  closely.  Some  read  "  descried." 


BOOK    IV.  181 

Well  known  from  Heav'n  ;  and  since  meridian  hour 

No  creature  thence  :  if  Spirit  of  other  sort 

So  minded,  have  o'erleap'd  these- earthy  bounds 

On  purpose,  hard  thou  know'st  it  to  exclude 

Spiritual  substance  with  corporeal  bar.  686 

But  if  within  the  circuit  of  these  walks, 

In  whatsoever  shape  he  lurk,  of  whom 

Thou  tell'st,  by  morrow  dawning  I  shall  know. 

So  promised  he  ;  and  Uriel  to  his  charge 
Return 'd  on  that  bright  beam,  whose  point  now  raised,        590 
Bore  him  slope  downward  to  the  Sun,  now  fall'n 
Beneath  th'  Azores ;  whether  the  prime  orb, 
Incredible  how  swift,  had  thither  roll'd 
Diurnal,  or  this  less  voliibil  earth, 

By  shorter  flight  to  th'  east,  had  left  him  there  595 

Arraying  with  reflected  purple  and  gold 

590.  Returned  on  that  bright  beam  :  Milton  supposes  that  Uriel  glides  back 
on  the  same  sun-beam  that  he  came  upon  ;  which  he  considers  not  as  a  flow- 
ing point  of  light,  but  as  a  continued  rod  extending  from  the  sun  to  the  earth. 
The  extremity  of  this  luminous  rod,  white  Uriel  was  discoursing,  and  the  sun 
gradually  descending,  must  necessarily  be  raised  up  higher  than  when  he 
came  upon  it,  and  consequently  bore  him  slope  doivnward  on  his  way  back 
again.  This  has  been  represented  by  Addison  as  a  pretty  device,  but  below 
the  genius  of  Milton  (556) ,  to  make  Uriel  descend,  for  the  sake  of  more  ease 
and  greater  expedition,  both  in  his  way/rom  the  sun,  and  to  the  sun  again; 
but  Milton  had  no  such  device  here.  He  makes  Uriel  come  from  the  sun,  not 
on  a  descending  but  on  a  level  ray  (541  ,  from  the  sun's  right  aspect  to  the 
east,  in  the  very  margin  of  the  horizon.  Here  is  no  trick  then,  nor  device ; 
but  perhaps  a  too  great  desire  to  show  his  philosophy,  as,  in  the  next  lines  on 
this  common  occasion  of  the  sun's  setting,  he  starts  a  doubt  whether  that  be 
produced  in  the  Ptolemaic  or  Copernicati  way. — BENTLEY. 

592.  Azores :  The  western  islands  in  the  Atlantic,  now  belonging  to  Por- 
tugal. The  word  is  here  to  be  pronounced  in  three  syllables.  Prime  orb : 
The  sun,  liad  rolled  thither  diurnal,  in  a  day's  time.  Or  this  lest  volubil  earth : 
The  second  syllable  is  long ;  when  short,  Milton  spelled  it  voluble,  as  in  IX.  436. 
Less  voluble,  means  rolling  less.  It  required  less  motion  for  the  earth  to 
move  from  west  to  east,  upon  its  own  axis,  according  to  the  system  of 
Copernicus,  than  for  the  heavens  and  heavenly  bodies  to  move  from  east  to 
west  according  to  the  system  of  Ptolemy.  Our  author,  in  like  manner,  III. 
575,  questions  whether  the  sun  was  in  the  centre  of  the  world  or  not,  so 
scrupulous  was  he  in  declaring  for  any  system  of  philosophy. — N. 


182  PARADISE    LOST. 

The  clouds  that  on  his  western  throne  attend. 

Now  came  still  ev'ning  on,  and  twilight  grey 

Had  in  her  sober  liv'ry  all  things  clad  ; 

Silence  accompanied  :  for  beast  and  bird,  600 

They  to  their  grassy  couch,  these  to  their  nests, 

Were  slunk,  all  but  the  wakeful  nightingale  : 

She  all  night  long  her  am'rous  descant  sung : 

Silence  was  pleased.     Now  glow'd  the  firmament 

With  living  sapphires  :  Hesperus,  that  led  605 

The  starry  host,  rode  brightest,  till  the  Moon, 

Rising  in  clouded  majesty,  at  length 

Apparent  queen,  unveil'd  her  peerless  light, 

And  o'er  the  dark  her  silver  mantle  threw. 

When  Adam  thus  to  Eve  :  Fair  Consort,  th'  hour  610 

Of  night,  and  all  things  now  retired  to  rest, 
Mind  us  of  like  repose,  since  God  hath  set 
Labour  and  rest,  as  day  and  night,  to  men 
Successive  ;  and  the  timely  dew  of  sleep 

Now  falling,  with  soft  slumb'rous  weight  inclines  615 

Our  eye-lids.  Other  creatures  all  day  long 
Rove  idle,  unemploy'd,  and  less  need  rest ; 
Man  hath  his  daily  work  of  body  or  mind 

598.  This  is  the  first  evening  in  the  poem :  for  the  action  of  the  preceding 
books  lying  out  of  the  sphere  of  the  sun,  the  time  could  not  be  computed. 
When  Satan  came  first  to  the  earth,  and  made  his  famous  soliloquy,  at  the 
beginning  of  this  book,  the  sun  was  high  in  hit  meridian  tower ;  and  this  is 
the  evening  of  that  day ;  and  surely  there  never  was  a  finer  evening :  word* 
cannot  furnish  a  more  charming  description. — N. 

603.  Detcant :  Varied  song,  or  tune. 

605.  Hetperu* :  The  planet  Venus,  when  in  the  «•«/,  or,  when  it  is  to  the 
earth,  an  evening  star.  When  in  the  east,  a  morning  star,  it  bears  the 
name  of  Lucifer,  or  Light-bringer,  because  he  precedes  the  sun,  and  may 
easily  be  imagined  as  introducing  the  King  of  Day.  See  note  on  IX.  49. 

609.  Dark:  Darkness. 

610.  We  have  another  view  of  our  first  parents  in  their  evening  discourses, 
which  are  full  of  pleasing  images  and  sentiments  suitable  to  their  condition 
and  characters.     The  speech  of  Eve,  in  particular,  is  dressed  up  in  such  a 

..soft  and  natural  turn  of  words  and  sentiments,  as  cannot  be  sufficiently  ad- 
mired.— A. 


BOOK    IV. 


183 


Appointed,  which  declares  his  dignity, 

And  the  regard  of  Heav'n  on  all  his  ways  ;  620 

While  other  animals  inactive  range  ; 

And  of  their  doings  God  takes  no  account. 

To-morrow,  ere  fresh  morning  streak  the  east 

With  first  approach  of  light,  we  must  be  ris'n, 

And  at  our  pleasant  labour,  to  reform  625 

Yon  flow'ry  arbours,  yonder  alleys  green, 

Our  walk  at  noon,  with  branches  overgrown, 

That  mock  our  scant  manuring,  and  require 

More  hands  than  ours  to  lop  their  wanton  growth  : 

Those  blossoms  also,  and  those  dropping  gums,  630 

That  lie  bestrown  unsightly  and  unsmooth, 

Ask  riddance,  if  we  mean  to  tread  with  ease  ; 

Meanwhile,  as  Nature  wills,  Night  bids  us  rest. 

To  whom  thus  Eve,  with  perfect  beauty  adorn'd  : 
My  Author  and  Disposer,  what  thou  bidst,  635 

Unargued,  I  obey  ;  so  God  ordains ; 
God  is  thy  law,  thou  mine  ;  to  know  no  more 
Is  woman's  happiest  knowledge  and  her  praise. 
With  thee  conversing  I  forget  all  time ; 

All  seasons  and  their  change,  all  please  alike.  640 

Sweet  is  the  breath  of  Morn,  her  rising  sweet, 

625.  Reform :  Improve. 

628.  Manuring :  Cultivation,  from  the  French  manowre,  to  work  with 
hands. 

640.  Seasons  of  the  day  are  intended,  as  in  VIII.  69 ;  IX.  200. 

641-56.  Milton  has  been  supposed  to  have  derived  many  of  his  ideas  re- 
specting landscape  from  Tasso,  Spenser,  Ariosto,  and  Italian  romances.  But 
a  poet,  accustomed  to  the  environs  of  Ludlow,  could  want  no  adventitious 
aiils  to  form  a  taste  naturally  elegant.  Nature  alone  was  Milton's  book. 

After  reading  Comus,  and  the  pictures  in  Paradise  Lost,  how  astonished 
are  we  at  the  assertion  of  Johnson,  that  Milton  viewed  nature  merely 
through  '  the  spectacle  of  books."  Mistaking  allusion  for  description,  this 
great  moralist  imagines  Milton  to  call  in  learning  as  a  principal,  when  he 
calls  it  in  only  as  an  auxiliary. — BUCKE. 

641-56.  The  variety  oi  images  in  this  passage  is  infinitely  pleasing ;  and 
the  recapitulation  of  each  particular  image,  with  a  little  varying  of  the  ex- 
prewiion,  makes  one  of  the  finest  turns  ol"  words  imaginable. — A. 


184  PARADISE    LOST. 

With  charm  of  earliest  birds ;  pleasant  the  Sun, 

When  first  on  this  delightful  land  he  spreads 

His  orient  beams,  on  herb,  tree,  fruit,  and  flower, 

Glist'ring  with  dew  ;  fragrant  the  fertile  earth  646 

After  soft  show'rs  ;  and  sweet  the  coming  on 

Of  grateful  ev'ning  mild ;  then  silent  Night, 

With  this  her  solemn  bird,  and  this  fair  Moon, 

And  these  the  gems  of  Heay'n,  her  starry  train  ; 

But  neither  breath  of  Morn,  when  she  ascends  650 

With  charm  of  earliest  birds  ;  nor  rising  Sun 

On  this  delightful  land  ;  nor  herb,  fruit,  flower, 

Glist'ring  with  dew ;  nor  fragrance  after  showers ; 

Nor  grateful  ev'ning  mild ;  nor  silent  Night 

With  this  her  solemn  bird,  nor  walk  by  Moon,  655 

Or  glitt'ring  star-light,  without  thee  is  sweet. 

But  wherefore  all  night  long  shine  these  ?     For  whom 

This  glorious  sight,  when  sleep  hath  shut  all  eyes  ? 

To  whom  our  general  ancestor  reply'd  : 

Daughter  of  God  and  Man,  accomplish'd  Eve,  660 

These  have  their  course  to  finish  round  the  earth 
By  morrow  ev'ning,  and  from  land  to  land 
In  order,  though  to  nations  yet  unborn, 
Minist'ring  light  prepared,  they  set  and  rise ; 
Lest  total  darkness  should  by  night  regain  665 

Her  old  possession,  and  extinguish  life 
In  nature  and  all  things,  which  these  soft  fires 
Not  only  enlighten,  but  with  kindly  heat 
Of  various  influence,  foment  and  warm, 

Temper  or  nourish,  or  in  part  shed  down  670 

Their  stellar  virtue  on  all  kinds  that  grow 

648.  Solemn  bird:  The  nightingale. 

671.  Their  iteUar  virtue :  As  Milton  was  a  universal  scholar,  he  had  not  a 
little  affectation  of  showing  his  learning  of  all  kinds,  and  makes  Adam  dis- 
course here  somewhat  like  an  adept  in  astrology,  which  was  too  much  tne 
philosophy  of  his  own  times.  What  he  says  afterwards  of  numberless 
spiritual  creatures  walking  the  earth  unseen,  and  joining  in  praises  to  their 
great  Creator,  is  of  a  nobler  strain,  more  agreeable  to  reason  and  revelation, 
as  well  as  more  pleasing  to  >•  imagination,  and  seems  to  be  an  imitation 


BOOK    IY.  185 

On  earth,  made  hereby  apter  to  receive 
Perfection  from  the  Sun's  more  potent  ray. 
These  then,  though  unbeheld  in  deep  of  night, 
Shine  not  in  vain  ;  nor  think,  tho'  men  were  none,  675 

That  Heav'n  would  want  spectators,  God  want  praise 
Millions  of  spiritual  creatures  walk  the  earth 
Unseen,  both  when  we  wake  and  when  we  sleep ; 
All  these  with  ceaseless  praise  his  works  behold, 
Both  day  and  night.     How  often  from  the  steep  680 

Of  echoing  hill  or  thicket  have  we  heard 
Celestial  voices  to  the  midnight  air, 
Sole,  or  responsive  each  to  other's  note, 
Singing  their  great  Creator  !     Oft  in  bands 
While  they  keep  watch,  or  nightly  rounding  walk  685 

With  heav'nly  touch  of  instrumental  sounds, 
In  full  harmonic  number  join'd,  their  songs 
Divide  the  night,  and  lift  our  thoughts  to  Heav'n. 
Thus  talking  hand  in  hand  alone  they  pass'd 

and  improvement  of  old  Hesiod's  notion  of  good  geniuses,  the  guardians  of 
mortal  men,  clothed  with  air,  wandering  over  the  earth.  Hesiod  i.  120-125. 
— N. 

674.  Deep  of  night :  Late  hours  of  night. 

677-78.  This  is  an  ancient  sentiment.  Hesiod  and  Plato  frequently  allude 
to  the  existence  of  invisible  beings.  Hesiod  represents  them  as  wandering 
over  the  earth,  keeping  account  of  human  actions,  both  just  and  unjust. 
Chrysostom  believed  that  every  Christian  has  a  guardian  angel.  Cardan 
insists  that  he  was  attended  by  one,  as  Socrates  and  lamblichus,  and  many 
others  supposed  themselves  to  have  been.  Hermes,  a  contemporary  with 
St.  Paul  (Rom.  xv.  J4\  assigned  to  every  one  not  only  an  angel-guardian, 
but  a  devil,  as  a  tempter.  The  late  Sir  Humphrey  Davy  firmly  believed 
that  there  are  "  thinking  beings"  nearly  surrounding  us.  and  to  us  invisible. 
To  insist  that  nothing  exists  but  what  the  human  eye  can  see,  is  more 
worthy  the  intellect  of  a  Caliban  than  that  of  a  Milton,  a  Newton,  a  La 
Place,  or  a  Davy. — BUCKE. 

A  similar  expression  to  "walk  the  earth,"  :s  found  in  Book  VIII.  477, 
"creep  the  ground.'' 

683.  Sole:  Alone. 

685.  Nightly  rounding :  Nightly  going  round,  as  a  guard. 

688.  Divide  the  night  into  watches  or  periods. 

680.  Thu*  talking,  tjc. :  Adam  and  Eve,  in  the  state  of  innocence,  are 


186  PARADISE    LOST. 

On  to  their  blissful  bow'r ;  it  was  a  place  690 

Chosen  by  the  Sov'reign  Planter,  when  he  framed 

All  things  to  Man's  delightful  use.     The  roof 

Of  thickest  covert  was  inwoven  shade 

Laurel  and  myrtle,  and  what  higher  grew 

Of  firm  and  fragrant  leaf :  on  either  side  695 

Acanthus,  and  each  odorous  bushy  shrub 

Fenced  up  the  verdant  wall ;  each  beauteous  flow'r, 

Iris  all  hues,  roses,  and  jessamine, 

Rear'd  high  their  flourish' d  heads  between,  and  wrought 

Mosaic :  underfoot  the  violet,  700 

Crocus,  and  hyacinth,  with  rich  inlay 

Broider'd  the  ground,  more  colour 'd  than  with  stone 

Of  costliest  emblem.     Other  creature  here, 

Beast,  bird,  insect,  or  worm,  durst  enter  none: 

Such  was  their  awe  of  Man.     In  shadier  bower  705 

characters  well  imagined,  and  well  supported  ;  and  the  different  sentiments 
arising  from  difference  of  sex,  are  traced  out  with  inimitable  delicacy  and 
philosophical  truth.  After  the  fall,  the  poet  makes  them  retain  the  same 
characters,  without  any  other  change  than  what  the  transition  from  inno- 
cence to  guilt  might  be  supposed  to  produce,  Adam  has  still  that  pre-emi- 
nence in  dignity,  and  Eve  in  loveliness,  which  we  should  naturally  look  for 
m  the  father  and  mother  of  mankind. — BEATTIE. 
693.  Shade  laurel :  Shade  of  laurel,  &c. 

698.  Irii  all  hue* :  Of  all  hues.     The  name  of  this  flower,  Jleur  de  lit,  o: 
flag-flower,  is  here  called  Iris  from  its  colours  resembling  those  of  the  rain- 
bow. 

699.  Flourished :  Embellished,  beautiful. 

700-1.  The  violet,  ffc. :  A  copy  of  Homer's  description  in  Iliad  xiv.  347, 
&c. 

702-3.  There  are  several  kinds  of  mosaic,  but  all  of  them  consist  in  im- 
bedding fragments  of  different  coloured  substances,  usually  glass  or  stones, 
in  a  cement,  so  as  to  produce  the  effect  of  a  picture.  The  beautiful  chapel 
of  St.  I^awrence,  in  Florence,  which  contains  the  tombs  of  the  Medici, 
has  been  greatly  admired  by  artists  on  account  of  the  vast  multitude  of 
precious  marble,  jaspers,  agates,  avanturines,  malachites,  &c.,  applied  in 
mosaic  upon  its  walls. — URE. 

703.  Of  cottliett  emblem :  Emblem  here  has  the  Greek  sense  of  inlay,  m- 
tertian,  inlaid  work,  by  which  mathematical  or  pictorial  figures  are  pro- 
duced. 


BOOK    IV.  187 

More  sacred  and  sequester'd,  though  but  feign'd, 
Pan  or  Sylvanus  never  slept,  nor  Nymph 
Nor  Faunus  haunted.     Here,  in  close  recess, 
With  flowers,  garlands,  and  sweet-smelling  herbs, 
Espoused  Eve  deck'd  first  her  nuptial  bed,  710 

And  heav'nly  choirs  the  hymenean  sung, 
What  day  the  genial  Angel  to  our  sire 
Brought  her  in  naked  beauty  more  adorn'd, 
More  lovely  than  Pandora,  whom  the  Gods 
Endow'd  with  all  their  gifts :  and  0  too  like  715 

In  sad  event,  when  to  th'  unwiser  son 
Of  Japhet  brought  by  Hermes,  she  ensnared 
Mankind  with  her  fair  looks,  to  be  avenged 
On  him  who  had  stole  Jove's  authentic  fire. 
Thus  at  their  shady  lodge  arrived,  both  stood,  720 

707.  Pan :  A  fabled  Grecian  divinity,  who  presided  over  flocks  and  herds. 
Sytvanus :  A  rural  Italian  God.     Nymph :  Iff  mythology,  a  goddess  of  the 
mountains,  forests,  meadows,  or  waters.     According  to  the  ancients,  all  the 
world  was  full  of  nymphs — some  terrestrial,  others  celestial ;  and  these  had 
names  assigned  to  them  according  to  their  place  of  residence,  or  the  parts  of 
the  world  over  which  they  were  supposed  to  preside. — BRANDE. 

708.  Faunus :  Among  the  Romans,  a  kind  of  demi-god,  or  rural  divinity, 
resembling  the  Pan,  of  the  Greeks ;  being  possessed,  like  him,  of  the  power 
of  prophecy.     In  form  he  resembled  a  satyr,  being  represented  as  half  goat 
and  half  man.     He  sometimes  bears  the  name  of  Sylvan. 

714.  Pandora :  In  Grecian  mythology,  the  first  mortal  female,  created  by 
Jupiter,  for  the  purpose  of  punishing  Prometheus  for  stealing  fire  from 
Heaven,  the  authentic,  or  original  fire.  All  the  gods  vied  in  making  her  pre- 
sents, beauty,  eloquence,  &c.,  hence  her  name,  which  means  all-gifted;  but 
Jupiter  gave  her  a  box,  filled  with  numberless  evils,  which  she  was  desired 
to  give  to  the  man  who  married  her.  She  was  conducted  by  Mercury  to 
Prometheus,  who,  sensible  of  the  deceit,  would  not  accept  the  present ;  bu 
his  brother  Epimetheus,  not  being  equally  prudent,  fell  a  victim  to  Pan 
dora's  charms,  accepted  the  box,  from  which,  on  its  being  opened,  there 
issued  all  the  ills  and  diseases  which  have  since  continued  to  afflict  the 
human  race.  Hope  remained,  however,  at  the  bottom  of  the  box,  as  the 
only  consolation  of  the  troubles  of  mankind. — BRANDE. 

For  another  version  of  the  story  consult  Anthon's  Class.  Diet. 

7i3.  The  epithet  unwiser,  does  not  imply  that  his  brother  Prometheus  was 
unwise.  Milton  uses  unwiter  as  any  Latin  author  would  imprudentior  for  not 
to  wite  at  he  might  have  been. — JOKTIN. 


188  PARADISE    LO81 

Both  turn'd,  and  under  open  sky  adored 

The  God  that  made  both  sky,  air,  earth,  and  hoav'n, 

Which  they  beheld,  the  moon's  resplendent  globe, 

And  starry  pole  :  Thou  also  mad'st  the  night, 

Maker  omnipotent,  and  thou  the  day,  725 

Which  we  in  our  appointed  work  employ'd 

Have  finish'd,  happy  in  our  mutual  help 

And  mutual  love,  the  crown  of  all  our  bliss 

Ordain'd  by  thee  ;  and  this  delicious  place 

For  us  too  large,  where  thy  abundance  wants  730 

Partakers,  and  uncropt  falls  to  the  ground. 

But  thou  hast  promised  from  us  two  a  race 

To  fill  the  earth,  who  shall  with  us  extol 

Thy  goodness  infinite,  both  when  we  wake 

And  when  we  seek,  as  now,  thy  gift  of  sleep.  735 

This  said  unanimous,  and  other  rites 
Observing  none,  but  adoration  pure 
Which  God  likes  best,  into  their  inmost  bower 
Handed  they  went ;  and  eased  the  putting  off 

720-21.  Doth  Hood,  both  turn'd:  A  great  admirer  of  Milton  observes,  that 
he  sometimes  places  two  monosyllables  at  the  end  of  the  line,  stopping  at 
the  fourth  foot,  to  adapt  the  measure  of  the  verse  to  the  sense ;  and  then 
begins  the  next  line  in  the  same  manner,  which  has  a  wonderful  effect. — N. 

720-38.  A  masterly  transition  is  here  made  to  their  evening  worship.  Dr. 
Johnson,  in  his  "  Life  of  Milton,"  has  made  a  gross  attack  upon  the  poet  for 
his  personal  neglect  of  devotional  duties,  but  the  injustice  of  that  attack  may 
be  inferred  from  this  passage,  as  well  as  from  several  stanzas  at  the  close  of 
Book  X.,  and  at  the  beginning  of  Book  XI. ;  but,  on  this  point  consult  I  vimey's 
Life  of  Milton,  pp.  286-88. 

723.  Moon :  Virg.  JEn.  vi.  725,  "  Lucentemque  globum  lunae." 

724.  Thou  alto,  tfr. :  A  sudden  transition  here  in  the  mode  of  speaking ; 
first,  8]<eaking  of  God,  and  then  suddenly  turning  the  discourse,  and  speaking 
to  him.    A  similar  transition  from  the  third  to  the  second  person  may  be 
seen  in  the  hymn  to  Hercules,  Virg.  JEa.  viii.  291. — N. 

736.  Other  ritet.  tfc. :  Here,  says  Thyer,  Milton  expresses  his  own  favourite 
notions  of  devotion,  which,  it  is  well  known,  were  ve'ry  much  against  any- 
thing ceremonial ;  he  was  full  of  the  interior  of  religion,  though  he  little  re- 
garded the  exterior.  This  remark  is  just  only  in  relation  to  the  national 
church  establishment  of  England,  which  he  held  in  great  disrespect 

739    Eated:  Being  relieved  from. 


•OOK    IT.  189 

These  troublesome  disguises  which  we  wear,  740 

Straight  side  by  side  were  laid  ;  nor  turn'd  I  ween 

Adam  from  his  fair  spouse,  nor  Eve  the  rites 

Mysterious  of  connubial  love  refused  : 

Whatever  hypocrites  austerely  talk 

Of  purity,  and  place,  and  innocence,  745 

Defaming  as  impure  what  God  declares 

Pure,  and  commands  to  some,  leaves  free  to  all. 

Our  Maker  bids  increase  ;  who  bids  abstain 

But  our  Destroyer,  foe  to  God  and  Man  ? 

Hail  wedded  Love,  mysterious  law,  true  source  750 

Of  human  offspring,  sole  propriety 

In  Paradise  of  all  things  common  else. 

By  thee  adult'rous  lust  was  driven  from  men, 

Among  the  bestial  herds  to  range ;  by  thee, 

Founded  in  reason,  loyal,  just,  and  pure,  755 

Relations  dear,  and  all  the  charities 

Of  father,  son,  and  brother,  first  were  known. 

Far  be  't,  that  I  should  write  thee  sin  or  blame, 

Or  think  thee  unbefitting  holiest  place, 

Perpetual  fountain  of  domestic  sweets,  760 

Whose  bed  is  undefiled  and  chaste  pronounced, 

743-750.  Mysterious :  Involving  a  secret  or  hidden  meaning,  being  repre- 
sented by  the  apostle  as  emblematic  of  the  spiritual  union  between  Christ 
and  his  church,  Eph.  v.  32. 

74^.  Whatever  hypocrites,  $c. :  Our  author  calls  those  who,  under  a 
notion  of  greater  purity  and  perfection,  deny  and  forbid  marriage,  as  they  do 
in  the  Church  of  Rome,  hypocrites ;  and  says  afterwards  (749) ,  that  it  is  the 
doctrine  of  oui  Destroyer,  in  allusion  to  that  passage  of  St.  Paul  in  1  Tim. 
iv.  1,  2,  3.— N. 

751-52.  Sole  propriety :  The  only  property ;  the  only  object  of  which  the 
exclusive  possession  belonged  to  themselves.  Of  all,  Sfc. :  Of,  as  elsewhere 
in  this  poem,  is  used  in  the  sense  of  among. 

756.  Jill  the  charities :  A  word  used  in  the  Latin  signification,  and,  like 
taritatc*.  comprehends  all  the  endearments  of  consanguinity  and  affinity,  as  in 
Cicero  de  Offioiis,  i.  17,  '•  Cari  sunt  parentes,  cari  liberi,  propiuqui,  familia- 
res ;  sed  omnes  omnium  carilatcs  patria  una  complexa  est.'' — N. 

781.  An  allusion  is  made  to  Heb.  xiii.  4.  Though  this  panegyric  upon 
wedded  love  may  be  condemned  as  a  digression,  yet  it  can  hardly  be  called 


190  PARAOlbB    LOST. 

Present,  or  past,  as  saints  and  patriarchs  used. 

Here  Love  his  golden  shafts  employs,  here  lights 

His  constant  lamp,  and  waves  his  purple  wings, 

Reigns  here  and  revels ;  not  in  the  bought  smile  765 

Of  ha/lots,  loveless,  joyless,  unendear'd, 

Casual  fruition  ;  nor  in  court-amours, 

Mix'd  dance,  or  wanton  mask,  or  midnight  ball, 

Or  serenate,  which  the  starved  lover  sings 

To  his  proud  fair,  best  quitted  with  disdain.  770 

These,  lull'd  by  nightingales,  embracing,  slept, 

And  on  their  naked  limbs  the  flow'ry  roof 

Shower'd  roses,  which  the  morn  repair'd.     Sleep  on, 

Blest  pair  !  and  0  yet  happiest,  if  ye  seek 

No  happier  state,  and  know  to  know  no  more.  775 

Now  had  Night  measured  with  her  shadowy  cone 
Half  way  up  hill  this  vast  sublunar  vault, 

*  digression  when  it  grows  so  naturally  out  of  the  subject,  and  is  introduced 
so  properly  while  the  action  of  the  poem  is  in  a  manner  suspended,  and 
while  Adam  and  Eve  are  lying  down  to  sleep :  and  if  morality  be  one  great 
end  of  poetry,  that  end  cannot  be  better  promoted  than  by  such  digressions 
as  this,  and  that  upon  hypocrisy  at  the  latter  part  of  the  Third  Book. — \. 

769.  Serenate :  For  serenade,  from  the  Italian  ttrenata.  Starved :  Chilled 
with  cold,  as  the  serenade  is  often  performed  in  clear,  cold  evenings.  See 
Horace,  Ode  iu.  10:  1 ;  i.  25:  7. 

771.  Love:  An  allusion  to  Cupid,  the  heathen  divinity,  who  is  usually  re- 
presented as  a  beautiful  boy,  with  bow  and  arrows,  and  with  wings. 

776.  Shadowy  cone:  The  shadow  cast  by  the  earth  is  a  cone  (a  figure 
sloping  like  a  sugar  loaf) ,  the  base  of  it  resting  upon  that  side  of  the  globe 
where  the  light  of  the  sun  does  not  fall,  and.  consequently,  when  it  is  night 
there.     This  cone,  to  those  who  are  on  the  darkened  side  of  the  Earth,  could 
it  be  seen,  would  mount  as  the  sun  fell  lower,  and  be  at  its  utmost  height  in 
the  vault  of  their  heaven  at  midnight    The  shadowy  cone  had  now  arisen 
half-way  to  that  point ;  consequently,  supposing  it  to  be  about  the  time 
when  the  days  and  nights  are  of  equal  length  (X.  329)  it  must  be   now 
about  nine  o'clock,  the  usual  time  of  the  angels'  setting  guard  (779) .    This 
is  marking  the  time  very  poetically. — R. 

777.  StMunar  vault :  The  shadow  of  the  earth  sweeps  the  whole  arch  or 
vault  of  heaven  between  the  earth  and  the  moon,  and  extends  beyond  the 
orbit  of  the  moon,  as  appears  from  the  eclipses  of  the  moon,  which  it  occa 
•ions. — N. 


BOOK    IV.  191 

And  from  their  ivory  port  the  Cherubim 

Forth  issuing  at  th'  accustom 'd  hour,  stood  arm'd 

To  their  night-watches  in  warlike  parade,  780 

When  Gabriel  to  his  next  in  power  thus  spake  : 

Uzziel,  half  these  draw  off,  and  coast  the  south 
With  strictest  watch ;  those  other  wheel  the  north  ; 
Our  circuit  meets  full  west.     As  flame  they  part ; 
Half  wheeling  to  the  shield,  half  to  the  spear.  785 

From  these,  two  strong  and  subtle  Spirits  he  call'd 
That  near  him  stood,  and  gave  them  thus  in  charge  : 

Ithuriel  and  Zephon,  with  wing'd  speed 
Search  thro'  this  garden  ;  leave  unsearch'd  no  nook ; 
But  chiefly  where  those  two  fair  creatures  lodge,  790 

Now  laid  perhaps  asleep,  secure  of  harm. 
This  evening  from  the  Sun's  decline  arrived 
Who  tells  of  some  infernal  Spirit  seen 
Hitherward  bent  (who  could  have  thought  ?)  escaped 
The  bars  of  Hell,  on  errand  bad  no  doubt :  795 

Such  where  ye  find,  seize  fast,  and  hither  bring. 

778.  Ivory  port,  or  gate :  There  is  no  allusion  here  to  the  ivory  gate  of 
sleep  mentioned  by  Homer  and  Virgil,  whence  false  dreams  proceeded ;  for 
the  poet  could  not  intend  to  insinuate  that  what  he  was  saying  about  the 
angelic  guards,  was  all  fiction.  As  the  rock  was  of  alabaster  (543) ,  so  he 
makes  the  gate  of  ivory.  Houses  and  palaces  of  ivory  are  mentioned,  as 
instances  of  magnificence,  in  Scripture,  as  are,  likewise,  doors  of  ivory,  in 
Ovid,  Met  iv.  185  : 

;'  Lemniui  extomplo  t-alvas  pateficit  eiurnat." 

N. 

782.  Uzziel :  In  Hebrew  this  means  "  the  strength  of  God." 

784.  Jit  flame  they  part :  A  short  simile,  but  expressive  of  their  rapidity  of 
movement,  and  of  the  brightness  of  their  armour,  at  the  same  time.     It  is 
suited  to  those  beings  of  whom  the  Scripture  says,  "  He  maketh  hit  angel* 
spirits,  and  hit  ministers  a  flame  of  fire." 

785.  Shield  and  spear,  are  here  elegantly  put  for  left  hand  and  right.     The 
expression  may  have  been  borrowed  from  a  phrase  in  Livy,  "  Derlinare  ou 
hastam  velad  scutum,"  to  wheel  to  the  right  or  left. — HUME. 

788.  The  names  of  these  angels  are  significant  of  the  offices  they  per- 
formed. Ithuriel,  in  the  Hebrew  means  the  discovery  of  God.  Zeplion,  signi- 
fies a  secret,  or  searcher  of  hearts. 


192  PARADISE    LOST. 

So  saying,  on  be  led  his  radiant  files, 
Dazzling  the  moon  ;  these  to  the  bower  direct, 
In  search  of  whom  they  sought :  him  there  they  found, 
Squat  like  a  toad,  close  at  the  ear  of  Eve,  800 

Assaying  by  his  devilish  art  to  reach 
The  organs  of  her  fancy,  and  with  them  forge 
Illusions  as  he  list,  phantasms  and  dreams  ; 
Or  if,  inspiring  venom,  he  might  taint 

Th'  animal  spirits  that  from  pure  blood  arise,  805 

Like  gentle  breaths  from  rivers  pure,  thence  raise 
At  least  distemper'd,  discontented  thoughts, 
Vain  hopes,  vain  aims,  inordinate  desires, 
Blown  up  with  high  conceits,  ingendcring  pride. 
Him  thus  intent  Ithuriel  with  his  spear  810 

Touch'd  lightly  ;  for  no  falsehood  can  endure 
Touch  of  celestial  temper,  but  returns 
Of  force  to  its  own  likeness.     Up  he  starts, 
Disco ver'd  and  surprised.     As  when  a  spark 
Lights  on  a  heap  of  nitrous  powder,  kid  815 

Fit  for  the  tun  some  magazine  to  store 
Against  a  rumour'd  war,  the  smutty  grain 
With  sudden  blaze  diffused,  inflames  the  air; 
So  started  up  in  his  own  shape  the  Fiend. 
Back  stept  those  two  fair  Angels,  half  amazed  820 

So  sudden  to  behold  the  grisly  king  ; 

S03.  Jli  he  lot :  As  he  pleased.  804.  Or  if:  Or  (assaying)  if. 

809.  Thence :  That  is,  by  tainting  the  animal  spirits,  he  might  raise  bad 
thoughts  and  emotions,  although  they  should  not  lead  also  to  overt  trans- 
pwnon. 

808.  Sqvat :  Dr.  Campbell  remarks  that  no  other  word  could  have  so  hap- 
pily expressed  the  posture,  as  that  which  the  poet  has  chosen. 

Clou  at  the  ear  of  Eve :  Satan's  planting  himself  at  the  ear  of  Eve.  under 
the  form  of  a  toad,  in  order  to  produce  vain  dreams  and  imaginations,  is  a 
circumstance  that  gives  an  agreeable  surprise ;  so  his  starting  up  in  his  own 
form  is  wonderfully  fine,  both  in  the  literal  description  and  in  the  moral 
which  is  concealed  under  it.  His  answer  (827)  upon  his  being  discovered 
and  demanded  to  give  an  account  of  himself  is  conformable  to  the  pride  and 
intrepidity  of  his  character.— A. 

816.  Tun  :  Cask  or  barrel. 


BOOK    IV.  198 

Yet  thus,  unmoved  with  fear,  accost  him  soon : 

Which  of  those  rebel  Spirits,  adjudged  to  Hell, 
Com'st  thou,  escaped  thy  prison  ?  and  transform'd, 
Why  sat'st  thou  like  an  enemy  in  wait,  825 

Here  watching  at  the  head  of  these  that  sleep  ? 

Know  ye  not  then,  said  Satan,  fill'd  with  scorn, 
Know  ye  not  me  ?     Ye  knew  me  once  no  mate 
For  you  ;  there  sitting  where  ye  durst  not  soar. 
Not  to  know  me,  argues  yourselves  unknown,  830 

The  lowest  of  your  throng  ;  or  if  ye  know, 
Why  ask  ye,  and  superfluous  begin 
Your  message,  like  to  end  as  much  in  vain  ? 

To  whom  thus  Zephon,  answering  scorn  with  scorn, 
Think  not,  revolted  Spirit,  thy  shape  the  same,  835 

Or  undiminish'd  brightness,  to  be  known 
As  when  thou  stood'st  in  Heav'n  upright  and  pure ; 
That  glory  then,  when  thou  no  more  wast  good, 
Departed  from  thee  ;  and  thou  resemblest  now 
Thy  sin  and  place  of  doom  obscure  and  foul.  840 

But  come ;  for  thou,  be  sure,  shalt  give  account 
To  him  who  sent  us,  whose  charge  is  to  keep 
This  place  inviolable,  and  these  from  harm. 

So  spake  the  Cherub  ;  and  his  grave  rebuke, 
Severe  in  youthful  beauty,  added  grace  845 

Invincible.     Abash'd  the  Devil  stood, 
And  felt  how  awful  goodness  is,  and  saw 
Virtue  in  her  shape  how  lovely  ;  saw  and  pined 
His  loss  ;  but  chiefly  to  find  here  obseVved 
His  lustre  visibly  impairM ;  yet  seem'd  850 

834.  To  whom  thut  Zephon,  ffc. :  Zephon's  rebuke,  with  the  influence  i 
had  on  Satan,  is  exquisitely  graceful  and  moral.  Satan  is  afterwards  led 
away  to  Gabriel,  the  chief  of  the  guardian  angels,  who  kept  watch  in  Para- 
dise.— A. 

835-36.  The  meaning  seems  to  be  this:  Think  not,  revolted  spirit,  thy 
shape  (to  be)  the  same,  or  undiminished  (thy)  brightness,  (so  as)  to  be  known 
(recognised)  as  when,  &c. 

844.  Clterub  :  A  spirit  next  in  order  to  a  seraph. 

848.  Pined-  Regretted. 

9  M 


194  PARADISE    LOST. 

Undaunted.     If  I  most  contend,  said  he, 

Best  with  the  best,  the  sender  not  the  sent, 

Or  all  at  once  ;  more  glory  will  be  won, 

Or  less  be  lost.     Thy  fear,  said  Zephon  bold, 

Will  save  us  trial  what  the  least  can  do  855 

Single  against  thce  wicked,  and  thence  weak. 

The  Fiend  replyM  not,  overcome  with  rage ; 
Bat  like  a  proud  steed  rein'd,  went  haughty  on, 
Champing  his  iron  curb      To  strive  or  fly 
He  held  it  vain  ;  awe  from  above  had  qucll'd  860 

His  heart,  not  else  dismay'd.     Now  drew  they  nigh 
The  western  point,  where  those  half-rounding  guards 
Just  met,  and  closing  stood  in  squadron  join'd, 
Awaiting  next  command.     To  whom  their  chief, 
Gabriel  from  the  front,  thus  call'd  aloud :  865 

0  friends,  I  hear  the  tread  of  nimble  feet 
Hasting  this  way,  and  now  by  glimpse  discern 
Ithuriel  and  Zephon  through  the  shade, 
And  with  them  comes  a  third  of  regal  port, 
But  faded  splendour  wan  ;  who,  by  his  gait  870 

And  fierce  demeanour,  seems  the  prince  of  Hell, 
Not  likely  to  part  hence  without  contest : 
Stand  firm,  for  in  his  look  defiance  lours. 

He  scarce  had  ended,  when  those  two  approached, 

852.  With  the  beit,  tft. :  That  is,  let  me,  the  best,  contend  with  the  best, 
with  the  sender,  not  with  the  sent. 

856.  Thenee  weak :  This  sentiment  was,  probably,  drawn  from  Prov.  xxviii. 
1 :  "  The  wicked  flee  when  no  man  pursueth  ;  but  the  righteous  are  bold  as 
a  lion." 

858-61.  Went  haughty  on:  Satan's  disdainful  conduct  on  this  occasion,  is 
so  remarkable  a  beauty,  that  the  most  ordinary  reader  cannot  but  take 
notice  of  it.  Gabriel's  discovering  his  approach  at  a  distance,  is  drawn  with 
great  strength  and  liveliness  of  imagination. 

862.  Half-rounding :  Going  half  round. 

865.  Gabriel  is  pronounced  here  in  three  syllables. 

866-73.  The  conference  between  Gabriel  and  Satan,  abounds  with  senti- 
ments proper  for  the  occasion,  and  suitable  to  the  persons  of  the  speaker*. 
—A. 

870    Won  :  A  darkish  white. 


BOOK    IV.  195 

And  brief  related  whom  they  brought,  wnere  found,  875 

How  busy'd,  in  what  form  and  posture  couch'd. 

To  whom  with  stern  regard  thus  Gabriel  spake  : 
Why  hast  thou,  Satan,  broke  the  bounds  prescribed 
To  thy  transgressions,  and  disturb'd  the  charge 
Of  others,  who  approve  not  to  transgress  880 

By  thy  example,  but  have  pow'r  and  right 
To  question  thy  bold  entrance  on  this  place  ; 
Employ'd  it  seems  to  violate  sleep,  and  those 
Whose  dwelling  God  hath  planted  here  in  bliss  ? 

To  whom  thus  Satan  with  contemptuous  brow :  885 

Gabriel,  thou  hadst  in  Heav'n  th'  esteem  of  wise, 
And  such  I  held  thee  ;  but  this  question  ask'd 
Puts  me  in  doubt.     Lives  there  who  loves  his  pain  ? 
WLo  would  not,  finding  way,  break  loose  from  Hell, 
Though  thither  doom'd  ?     Thou  would'st  thyself,  no  doubt,  890 
And  boldly  venture  to  whatever  place 
Farthest  from  pain,  where  thou  might'st  hope  to  change 
Torment  with  ease,  and  soonest  recompense 
Dole  with  delight,  which  in  this  place  I  sought'; 
To  thee  no  reason,  who  knowest  only  good,  895 

But  evil  hast  not  try'd  :  and  wilt  object 
His  will  who  bound  us  ?     Let  him  surer  bar 
His  iron  gates,  if  he  intends  our  stay 
In  that  dark  durance :  thus  much  what  was  ask'd. 
The  rest  is  true,  they  found  me  where  they  say ;  9(V0 

877.  Regard:  Look. 

879-80.  Transgretsion*  and  transgrest,  are*  both  used  in  a  physical  »nd  no* 
in  a  moral  sense.  The  boundaries  of  Hell  were  those  prescribec'  to  tb» 
movements  of  Satan,  and  beyond  these  Satan  was  not  legally  allowed  to  past  • 
the  holy  angels  appeared  not  to  pass  beyond  the  limits  prescribed  for  theK 
own  motions  or  excursions. 

893.  With  tote :  A  Latin  idiom.    The  English  idiom  would  be  "for  jo*e.'' 
The  meaning  is  the  same. 

894.  Dole:  Grief. 

896.  And  wilt  object :  And  wilt  thou  object,  &c.  A  concise  mode  of  ex- 
pression similar  to  '-and  know'tt  for  whom,"  II.  730. 

899.  Durance :  Imprisonment.     What :  As  to  what,  &c. 


196  PARADISE    L08T. 

But  that  implies  not  violence  or  harm. 

Thus  he  in  scorn.     The  warlike  Angel  moved, 
Disdainfully,  half  smiling,  thus  reply'd  : 

0  loss  of  one  in  Heav'n  to  judge  of  wise, 
Since  Satan  fell,  whom  folly  overthrew,  905 

And  now  returns  him  from  his  prison  'scaped, 
Gravely  in  doubt  whether  to  hold  them  wise 
Or  not,  who  ask  what  boldness  brought  him  hither, 
Unlicensed  from  his  bounds  in  Hell  prescribed  ; 
So  wise  he  judges  it  to  fly  from  pain  910 

However,  and  to  'scape  his  punishment. 
So  judge  thou  still,  presumptuous,  till  the  wrath, 
Which  thou  incurr'st  by  flying,  meet  thy  flight 
Sev'nfold,  and  scourge  that  wisdom  back  to  Hell 
Which  taught  thee  yet  no  better,  that  no  pain  915 

Can  equal  anger  infinite  provoked. 
But  wherefore  thou  alone  ?     Wherefore  with  thee 
Came  not  all  Hell  broke  loose  ?     Is  pain  to  them 
Less  pain,  less  to  be  fled  ?  or  thou  than  they 
Less  hardy  to  endure  ?     Courageous  Chief,  920 

The  first  in  flight  from  pain,  hadst  thou  alleged 
To  thy  deserted  host  this  cause  of  flight, 
Thou  surely  hadst  not  come  sole  fugitive. 

To  which  the  Fiend  thus  answer'd,  frowning  stern : 
Not  that  I  less  endure,  or  shrink  from  pain,  925 

Insulting  Angel :  well  thou  know'st  I  stood 
Thy  fiercest,  when  in  battle  to  thy  aid 
The  blasting  volley'd  thunder  made  all  speed, 
And  seconded  thy  else  not  dreaded  spear. 
But  still  thy  words  at  random,  as  before,  930 

Argue  thy  inexperience  what  behoves 
From  hard  essays  and  ill  successes  past, 
A  faithful  leader,  not  to  hazard  all 
Through  ways  of  danger  by  himself  untry'd : 

904.  Of  witt :  Of  what  is  wise. 

927.  Fitrcett :  Greatest  fierceness — the  adjective  for  a  substantiva. 

931.  Inexperience:  Want  of  knowledge.      . 


BOOK    IV.  197 

I  therefore,  I  alone  first  undertook  935 

To  wing  the  desolate  abyss,  and  spy 

This  new-created  world,  whereof  in  Hell 

Fame  is  not  silent,  here  in  hope  to  find 

Better  abode,  and  my  afflicted  Pow'rs 

To  settle  here  on  earth,  or  in  mid-air  ;  940 

Though  for  possession  put  to  try  once  more 

What  thou  and  thy  gay  legions  dare  against ; 

Whose  easier  bus 'ness  were  to  serve  their  Lord 

High  up  in  Heav'n,  with  songs  to  hymn  his  throne, 

And  practised  distances  to  cringe,  not  fight.  945 

To  whom  the  warrior  Angel  soon  reply'd  : 
To  say  and  straight  unsay,  pretending  first 
Wise  to  fly  pain,  professing  next  the  spy, 
Argues  no  leader,  but  a  liar  traced, 

Satan,  and  couldst  thou  faithful  add  ?     0  name,  950 

O  sacred  name  of  faithfulness  profaned  ! 
Faithful  to  whom  ?   to  thy  rebellious  crew  ? 
Army  of  Fiends,  fit  body  to  fit  head. 
Was  this  your  discipline  and  faith  engaged, 
Your  military  obedience,  to  dissolve  955 

Allegiance  to  th'  acknowledged  Pow'r  Supreme  ? 
And  thou,  sly  hypocrite,  who  now  wouldst  seem 
Patron  of  liberty,  who  more  than  thou 
Once  fawn'd,  and  cringed,  and  servilely  adored 
Heav'n's  awful  Monarch  ?  wherefore  but  in  hope  960 

To  dispossess  him,  and  thyself  to  reign  ? 
But  mark  what  I  arreed  thee  now,  Avaunt ; 
Fly  thither  whence  thou  fledst :  if  from  this  hour 
Within  these  hallow'd  limita  thou  appear, 
Back  to  th'  infernal  pit  I  drag  thee  chain'd,  965 

And  seal  thee  so,  as  henceforth  not  to  scorn 

945.  And :  "With"  is  understood. 

962.  Arrted :  Advise,  or  award. 

965.  /  drag,  for  I  will  drag.  The  present  is  often  thus  used  for  the 
future,  to  indicate  the  certainty  of  the  execution  of  the  threat.  Compare 
Rev.  xx.  3. 


198  PARADISE   LOST. 

The  facile  gates  of  Hell  too  slightly  barr'd. 

So  threaten 'd  he  ;  but  Satan  to  no  threats 
Gave  heed,  but,  waxing  more  in  rage,  reply'd : 

Then  when  I  am  thy  captive,  talk  of  chains,  970 

Proud  limitary  Cherub  ;  but  ere  then 
Far  heavier  load  thyself  expect  to  feel 
From  my  prevailing  arm,  though  Heav'n's  King 
Ride  on  thy  wings,  and  thou  with  thy  compeers, 
Used  to  the  yoke,  draw'st  his  triumphant  wheels  975 

In  progress  through  the  road  of  Heav'n  star-paved. 

While  thus  he  spake,  th'  angelic  squadron  bright 
Turn'd  fiery  red,  sharpening  in  mooned  horns 
Their  phalanx,  and  began  to  hem  him  round 
With  ported  spears,  as  thick  as  when  a  field  980 

Of  Ceres  ripe  for  harvest  waving  bends 
Her  bearded  grove  of  ears,  which  way  the  wind 
Sways  them  ;  the  careful  plowman  doubting  stands, 
Lest  on  the  threshing-floor  his  hopeful  sheaves 
Prove  chaff.     On  th'  other  side  Satan,  alarm 'd,  985 

Collecting  all  his  might,  dilated  stood, 
Like  Teneriff  or  Atlas,  unremoved : 
His  stature  reach'd  the  sky,  and  on  his  crest 

967.  Facile:  Easy. 

971.  Limitary:  A  scornful  expression  as  here  used  by  Satan,  taunting  him 
with  being  placed  at  the  limit  as  a  guard,  as  if  it  was  a  very  subordinate 
occupation.  The  epithet  was  suggested  by  what  the  angel  said.  964. 

974.  Wing* :  Imagery  drawn  from  Ps.  xviii.  10-12 :  "  He  rode  upon  a 
cherub,  and  did  fly."  See  Ezek.  L,  x.,  xi 

978.  Mooned  horn* :  Horns  like  the  moon. 

980.  Ported  tpeart :  Spears  carried  with  points  towards  him. 

986-87.  Dilated  ttood :  The  word  dilated  expresses  very  strongly  the  atti- 
tude of  an  eager  and  undaunted  combatant,  whose  fury  not  only  seems  to 
erect  and  enlarge  his  stature,  but  expands,  as  it  were,  his  whole  frame,  and 
extends  every  limb.  The  use  of  the  word  unrcmav'd  for  immovable,  is  very 
poetical,  and  corresponds  with  conjugal  attraction  unreprov'd  (492) . — TUYER. 

987.  With  more  fitness  is  this  comparison  employed  here  than  a  similar 
one  by  Virgil  in  relation  to  ^Eneas,  jEn.  xii.  701. 

988.  Hit  ttature,  $r. ;  Imagery  derived  from  Homer's  Discord,  Iliad  iv. 
445,  and  Virgil's  Fame,  -*n.  iv.  177  : 

-  Inf  rediturque  tolo.  et  caput  inter  nubil*  condit." 


BOOK    IV.  199 

Sat  horror  plumed ;  nor  wanted  in  his  grasp 

What  seem'd  both  spear  and  shield.     Now  dreadful  deeds  990 

Might  have  ensued,  nor  only  Paradise 

In  this  commotion,  but  the  starry  cope 

Of  Heav'n  perhaps,  or  all  the  elements 

At  least  had  gone  to  wrack,  disturb'd  and  torn 

With  violence  of  this  conflict,  had  not  soon  995 

Th'  Eternal  to  prevent  such  horrid  fray, 

Hung  forth  in  Heav'n  his  golden  scales,  yet  seen 

989.  Sat  horror  plumed :  Horror  is  personified,  and  is  made  the  plume  of 
his  helmet.     How  much  nobler  an  idea  is  this  than  the  horses'  tails,  and 
sphinxes,  and  dragons,  on  the  helmets  of  the  ancient  heroes,  or  even  than 
the  Chimaera  vomiting  flames,  on  the  crest  of  Turnus,  JEn.  rii.  785.— N. 
992.  Cope :  Arch,  or  concave. 

994.  Collecting  all  hit  might :  Satan  clothing  himself  with  terror  when 
he  prepares  for  the  combat,  is  truly  sublime,  and,  at  least,  equal  to  Homer's 
description  of  Discord,  celebrated  by  Longinus.  or  to  that  of  Fame,  in  Virgil, 
who  are  both  represented  with  their  feet  standing  on  the  earth  and  their 
heads  reaching  above  the  clouds.  It  may  here  be  remarked,  that  Milton  is 
everywhere  full  of  hints,  and  sometimes  literal  translations,  taken  from  the 
greatest  of  the  Greek  and  Latin  poets. — A. 

997.  Scales :  The  breaking  off  of  the  combat  between  Gabriel  and  Satan 
by  the  hanging  out  of  the  golden  scales  in  heaven,  is  a  refinement  upon  Ho- 
mer's thought,  who  tells  us  that  before  the  battle  between  Hector  and  Achilles, 
Jupiter  weighed  the  event  of  it  in  a  pair  of  scales.    Book  xxii. 
"  Jove  lifts  the  golden  balances,  that  show 
The  fates  of  mortal  men  and  things  below  ; 
Here  each  contending  hero's  lot  he  tries, 
And  weighs,  with  equal  hand,  their  destinies. 
Low  sinks  the  scale  surcharged  with  Hector's  fate  ; 
Heavy  with  death  it  sinks,  and  hell  receives  the  weight.*' 

Virgil,  before  the  last  decisive  combat,  describes  Jupiter  in  the  same  man- 
ner, as  weighing  the  fates  of  Turnus  and  ^Eneas.  Milton,  though  "he  fetched 
this  beautiful  circumstance  from  the  Iliad  and  ^Eneid,  does  not  only  insert  it 
ss  a  poetical  embellishment,  like  the  authors  above-mentioned,  but  makes  an 
artful  use  of  it  for  the  proper  carrying  on  of  his  story,  and  for  the  breaking 
off  of  the  combat  between  the  two  warriors,  who  were  upon  the  point  of  en- 
gaging. To  this  we  may  further  add,  that  Milton  is  the  more  justified  in 
this  passage,  as  we  find  the  same  noble  allegory  in  holy  writ,  where  a  wicked 
prince,  some  few  hours  before  he  was  assaulted  and  slain,  is  said  to  have  been 
"  weighed  in  the  scales  and  to  have  been  found  wanting." — A. 

Further  illustrations  may  be  found  in  Job  xxviii. ;  xxx  vii. ;  Is.  xl. ;  1  Sam. 
ii.  3 ;  Prov.  xvi.  2. 


200  PARADISE    LO8T. 

Betwixt  Astrca  and  the  Scorpion  sign, 

Wherein  all  things  created  first  he  weighed, 

The  pendulous  round  earth  with  balanced  air  1000 

In  counterpoise,  now  ponders  all  events, 

Battles,  and  realms  :  in  these  he  put  two  weights, 

The  sequel  each  of  parting  and  of  fight ; 

The  latter  quick  up  flew,  and  kick'd  the  beam  ; 

Which  Gabriel  spying,  thus  bespake  the  Fiend  :  1005 

Satan,  I  know  thy  strength,  and  thou  know'st  mine  ; 
Neither  our  own,  but  giv'n.     What  folly  then 
To  boast  what  arms  can  do  ?  since  thine  no  more 
Than  Ileav'n  permits,  nor  mine,  though  doubled  now 
To  trample  thee  as  mire  :  for  proof  look  up,  1010 

And  read  thy  lot  in  yon  celestial  sign, 
Where  thou  art  weigh 'd,  and  shewn  how  light,  how  weak, 

998-99.  Yet  teen  betwixt  Attrea,  tfc. :  The  constellation  Libra,  or  the  Scale*, 
•ituated  between  Astnea,  or  Virgo,  and  the  Scorpion  constellation. 

1000.  Pendulottt:  Suspended. 

1003.  Bentley  suggests  tignal  as  a  better  word  than  sequel,  but  it  does  not 
so  well  accord  with  the  classical  passages  whence  Milton  probably  derived 
the  sentiment.  See  Iliad  viii.  69  and  ^Eneid  xii.  725.  Sequel  is  here  put 
for  that  which  determined  the  sequel,  consequences,  or  event,  either  of  parting 
or  of  fight.  The  weight  which  decided  upon  fighting  proved  the  lighter,  of 
course  demonstrated  that  in  arms  he  would  prove  inferior  to  Gabriel  (1012) : 
the  other  weight,  being  the  heavier,  showed  that  it  was  his  wisest  course  to 
hasten  away  from  the  meditated  combat.  Newton  has  called  attention  to  the 
difference  between  Milton's  account  of  the  scales  and  that  of  Homer  and  Vir- 
gil. In  these  the  fates  of  the  two  combatants  being  weighed  one  against  the 
other,  and  the  descent  of  one  of  the  scales  indicating  the  approaching  death  ol 
him  whose  fate  lay  in  that  scale,  quo  vergat  pondere  Uthum :  whereas  in  Mil- 
ton nothing  is  weighed  but  what  relates  to  Satan  only,  and  in  the  two  scale* 
are  weighed  the  two  different  events  of  his  retreating  and  of  his  fighting ;  and 
this  for  the  purpose  simply  of  satisfying  himself,  or  enabling  him  to  read  his 
own  destiny.  The  celestial  scales  (Libra)  are  used  for  this  purpose — a  sub- 
lime idea.  This  instance  leads  Newton  justly  to  remark  that,  when  Milton 
imitates  a  fine  passage,  he  does  not  imitate  it  servilely,  but  makes  it  an  ori- 
ginal of  his  own  by  his  manner  of  varying  and  improving  it. 

1008.  'JTiine  and  mine  are  to  be  referred  to  itrength  (1006) . 

1012.  The  ascending  scale  is  not  made  the  sign  of  victory,  as  in  Homer 
and  Virgil,  but  of  lightness  and  weakness,  according  to  that  of  Belshazzar, 


BOOK    IV.  201 

If  thou  resist.     The  Fiend  look'd  up,  and  knew 

His  mounted  scale  aloft :  nor  more  ;  but  fled 

Murm'ring,  and  with  him  fled  the  shades  of  night.  1015 

Dan.  v.  27,  "  Thou  art  weighed  in  the  balances  and  found  wanting."  So 
true  it  is.  that  Milton  oftener  imitates  Scripture  than  Homer  and  Virgil;  even 
when  he  is  thought  to  imitate  them  most. — N. 

DIFFICULTIES  IN  EXECUTING  THE  PORTRAIT  OF  OUR 

FIRST   PARENTS. 

The  difficulty  which  met  Milton  in  his  portrait  of  our  first  parents  was,, 
obviously,  to  make  them  perfect,  without  being  unnatural ;  to  make  them 
sinless,  and  yet  distinguish  them  from  angels ;  to  show  them  human,  yet  un- 
fallen;  to  make,  in  short,  a  new  thing  on  the  earth;  a  man  and  woman 
beautiful  beyond  desire,  simple  beyond  disguise,  graceful  without  conscious- 
ness, naked  without  shame,  innocent  but  not  insipid,  lofty  but  not  proud ; 
uniting  in  themselves  the  qualities  of  childhood,  manhood,  and  womanhood 
as  if,  in  one  season,  spring,  summer,  and  autumn  could  be  imagined.  This 
was  the  task  Milton  had  to  accomplish ;  and,  at  his  bidding,  there  arose  the 
loveliest  creatures  of  the  human  imagination,  such  as  poet's  eye  never,  before 
or  since,  imaged  in  the  rainbow  or  the  moonshine,  or  saw  in  the  light  of 
dreams ;  than  fairies  more  graceful,  than  the  Cherubim  and  the  Seraphim 
themselves  more  beautiful. 

Milton's  Adam  is  himself,  as  he  was  in  his  young  manhood,  ere  yet  the 
cares  of  life  had  ploughed  his  forehead,  or  quenched  his  serene  eyes.  Eve, 
again,  is  Milton's  life-long  dream  of  what  woman  was,  and  yet  may  be — a 
dream  from  which  he  again  and  again  awoke,  weeping,  because  the  bright 
vision  had  passed  away,  and  a  cold  reality  alone  remained.  You  see  in  her 
every  lineament,  that  he  was  one,  who,  from  the  loftiness  of  his  ideal,  had 
been  disappointed  in  woman.  In  the  words,  frequently  repeated  as  a  speci- 
men of  a  blunder, 

"  Adam,  the  goodliest  man  of  men,  since  born 
His  ions  ;  the  fairest  of  her  daughters.  Eve," 

he  has  unwittingly  described  the  process  by  which  his  mind  created  them. 
Adam  is  the  goodliest  of  his  sons,  because  he  is  (poetically)  formed  by  com- 
bining their  better  qualities ;  and  thus  are  the  children  the  parents  of  their 
father.  Eve  is  the  fairest  of  her  daughters ;  for  it  would  require  the  collected 
essence  of  all  their  excellences  to  form  such  another  Eve. — GIWJLLJN. 

9* 


BOOK  V. 


THE    ARGUMENT. 

X 

MORNING  approached,  Eve  relates  to  Adam  her  troublesome  dream  ;  ne 
likes  it  not,  yet  comforts  her ;  they  come  forth  to  their  day  labours  ;  their 
morning  hymn  at  the  door  of  their  bower.  God,  to  render  man  inexcusable, 
sends  Raphael  to  admonish  him  of  his  obedience,  of  his  free  estate,  of  his 
enemy  near  at  hand,  who  he  is,  and  why  his  enemy,  and  whatever  else  may 
avail  Adam  to  know.  Raphael  comes  down  to  Paradise,  his  appearance  de- 
scribed, his  coming  discerned  by  Adam  afar  off.  sitting  at  the  door  of  his 
bower ;  he  goes  out  to  meet  him,  brings  him  to  his  lodge,  entertains  him 
with  the  choicest  fruits  of  Paradise  got  together  by  Eve ;  their  discourse  at 
table ;  Raphael  performs  his  message,  minds  Adam  of  his  state  and  of  his 
enemy  ;  relates,  at  Adam's  request,  who  that  enemy  is,  and  how  he  came 
to  be  so,  beginning  from  his  first  revolt  in  Heaven,  and  the  occasion  thereof; 
how  he  drew  his  legions  after  him  to  the  parts  of  the  north,  and  there  incited 
them  to  rebel  with  him,  persuading  all  but  only  Abdiel,  a  Seraph  ;  who  iu 
argument  dissuades  and  opposes  him,  then  forsakes  him. 


INTRODUCTORY  REMARKS. 

THIS  Book  consists  of  elements  of  the  same  character  and  of  similar  combi- 
nation as  the  Fourth.  Eve's  dream,  and  the  manner  of  relating  it  are  in  a  very- 
high  degree  poetical.  Here  the  invention  is  perfect  in  imagery,  sentiment, 
and  language.  The  approach  of  the  angel  Raphael,  as  viewed  at  a  distance 
by  Adam,  is  designed  with  all  those  brilliant  circumstances,  and  those  unde- 
finable  touches,  which  give  the  force  of  embodied  reality  to  a  vision. 

The  hints  of  a  large  part  of  the  incidents  are  taken  from  the  Scriptures ; 
but  the  invention  is  not  on  that  account  the  less.  To  bring  the  dim,  gene- 
ral idea  into  broad  light  in  all  its  lineaments,  is  the  difficulty,  and  requires 
the  power. 

The  conversation  between  Raphael  and  Adam  is  admirably  contrived  on 
both  sides.  Those  argumentative  portions  of  the  poem  are  almost  always 
grand.  Now  and  then,  indeed,  the  bard  indulges  in  the  display  of  too  much 
abstruse  learning,  or  metaphysical  subtleties.  In  relating  the  cause  of  Satan's 
rebellion,  Raphael  sustains  all  the  almost  unutterable  sublimity  of  his  sub- 
ject. The  hero  is  drawn  wicked  and  daring  beyond  prior  conception,  but 
mighty  and  awful  as  he  is  wicked.  Language,  to  express  these  high  thoughts, 
would  have  sunk  before  any  other  genius  but  Milton's;  and  as  he  had  to 
convey  the  movements  of  heavenly  spirits  by  earthly  comparisons,  the  diffi- 
c  j'.tv  increased  every  step — E.  B. 


BOOK   V. 


Now  morn  her  rosy  steps  in  th'  eastern  clime 

Advancing,  sow'd  the  earth  with  orient  pearl, 

When  Adam  waked,  so  custom'd,  for  his  sleep 

Was  aery  light  from  pure  digestion  bred, 

And  temp'rate  vapours  bland,  which  th'  only  sound  5 

Of  leaves  and  fuming  rills,  Aurora's  fan, 

2.  Orient  pearl  was  esteemed  the  most  valuable.  In  Don  Quixote  is  this 
passage :  "  She  wept  not  tears  but  seed-pearl,  or  morning  dew  j  and  he 
thought  higher,  that  they  were  like  orient  pearls." 

The  goddess  Aurora,  says  Dr.  Anthon,  sometimes  represented  in  a  saffron- 
coloured  robe,  with  a  wand  or  torch  in  her  hand,  coming  out  of  the  golden 
palace,  and  ascending  a  golden  chariot.  Homer  describes  her  as  wearing  a 
flowing  veil,  which  she  throws  back  to  denote  dispersion  of  the  night,  and 
as  opening  with  her  rosy  fingers  the  gates  of  day.  Others  represent  her  as  a 
nymph  crowned  with  flowers,  with  a  star  above  her  head,  standing  in  a 
chariot  drawn  by  winged  horses,  while  in  one  hand  she  holds  a  torch,  and 
with  the  other  scatters  roses,  as  illustrative  of  the  flowers  which  spring  from 
the  dew,  which  the  poets  describe  as  diffused  from  the  eyes  of  the  goddess 
In  liquid  pearls. 

5.  Only :  for  alone. 

8.  Fuming :  Virg.  Georg.  ii.  217.  Aurora1*  fan  is  here  put  for  the  morn- 
ing irind.  or  breeze ;  thus,  in  the  translation  of  a  poem  of  Du  Bartas,  is  this 
line :  "  Call  forth  the  wind*.  Oh  Heaven's  fresh  fans,  quoth  he."  Also  in 
this  passage  : 

11  .     ...  now  began 
Aurora's  uiher  with  her  windy  fern, 
Gently  to  shake  the  wood*  on  »v»ry  iid«. 


204  PARADISE  LOST. 

Lightly  dispersed,  and  the  shrill  matin  song 

Of  birds  on  ev'ry  bough  ;  BO  much  the  more 

His  wonder  was  to  find  unwaken'd  Eve 

With  tresses  discomposed,  and  glowing  cheek,  10 

As  through  unquiet  rest ;  he  on  his  side 

Leaning,  half  raised,  with  looks  of  cordial  love 

Hung  over  her  cnainour'd,  and  beheld 

Beauty,  which  whether  waking  or  asleep, 

Shot  forth  peculiar  graces  ;  then  with  voice  15 

Mild,  as  when  Zephyrus  on  Flora  breathes, 

Her  band  soft  touching,  whisper'd  thus  :  Awake, 

My  fairest,  my  espoused,  my  latest  found, 

7.  Matin :  Virg.  JEn.  riii.  456 : 

"  K.t  matutini  volucrum  fub  culmine  enntui.1' 

Though  Milton  seems  to  have  derived  hints  and  expressions  from  a  great 
variety  of  sources,  yet,  as  Brydges  well  observes,  "  he  almost  always  gave 
a  new  character  to  what  he  took.  The  similar  passages  so  numerously 
pointed  out  by  commentators,  arc  not  similar  in  force  and  poetical  spirit. 
Words,  simple  or  compound,  may  be  borrowed  (as  in  line  5,  above,  and  in 
other  lines,  from  Sylvesters  '  Du  Bartas') ,  but  the  context  and  application 
are  different.  Just  as  the  brick,  which  is  taken  from  a  cottage,  may  be 
worked  into  the  walls  of  a  palace ;  but  is  the  architecture  of  the  palace 
therefore  taken  from  the  cottage  ?  Many  of  the  words  used  by  Milton  may 
be  found  in  the  most  miserable  poetasters  of  his  predecessors." 

9.  Hit  wondtr  WXM,  Sfc. :  We  were  told,  in  the  foregoing  Book,  how  the 
evil  spirit  practised  upon  Eve  as  she  lay  asleep,  in  order  to  inspire  her  with 
thoughts  of  vanity,  pride,  and  ambition.  The  author,  who  shows  a  wonder- 
ful art  throughout  his  whole  poem,  in  preparing  the  reader  for  the  several 
occurrences  that  arise  in  it,  founds  upon  the  above-mentioned  circumstance 
the  first  part  of  the  Fifth  Book.  Adam,  upon  his  awaking,  finds  Eve  Mill 
asleep,  with  an  unusual  discomposure  in  her  looks.  The  posture  in  which 
>ie  regards  her,  is  described  with  a  tenderness  not  to  be  expressed,  as  the 
whisper  with  which  he  awakens  her  is  the  softest  that  was  ever  conveyed 
to  a  lover's  ear. — A. 

11.  Unquiet  rett :  In  the  last  Book  Satan  was  represented  as  infusing  im- 
proper thoughts  into  her  mind ;  hence  this  effect. 

1 6.  Zrphyrtt* :  A  soft  and  gentle  wind ;  the  west  wind.  Flora :  The  god- 
dess of  blossoms  and  flowers. 

17-18.  Stroke,  my  fairnt :  It  should  not  be  overlooked  that  Milton,  in  the 
conferences  between  Adam  and  Eve,  had  his  eye  very  frequently  upon  the 


BOOK    V.  205 

Heav'n's  last  best  gift,  my  ever  new  delight, 

Awake  ;  the  morning  shines,  and  the  fresh  field  20 

Calls  us  ;  we  lose  the  prime,  to  mark  how  spring 

Our  tender  plants,  how  blows  the  citron  grove, 

What  drops  the  myrrh,  and  what  the  balmy  reed, 

How  Nature  paints  her  colours,  how  the  bee 

Sits  on  the  bloom  extracting  liquid  sweet.  25 

Such  whisp'ring  waked  her,  but  with  startled  eye 
On  Adam,  whom  embracing,  thus  she  spake  : 

0  sole  in  whom  my  thoughts  find  all  repose, 
My  glory,  my  perfection,  glad  I  see 


Book  of  Canticles  (Song  of  Solomon),  in  which  there  is  a  noble  spirit  of 
eastern  poetry,  and  very  often  not  unlike  what  we  meet  with  in  Homer, 
who  is  generally  placed  near  the  age  of  Solomon.  There  is  no  question 
that  the  poet,  in  the  speech  that  follows,  remembered  those  two  passages 
which  are  spoken  on  a  like  occasion,  and  filled  with  the  same  pleasing 
images  of  nature.  "  My  beloved  spake,  and  said  unto  me, '  Rise  up,  my 
love,  my  fair  one,  and  come  away ;  for  lo !  the  winter  is  past,  the  rain  is 
over  and  gone,  the  flowers  appear  on  the  earth,  the  time  of  the  singing  of 
birds  is  come,  and  the  voice  of  the  turtle  is  heard  in  our  land.  The  fig-tree 
putteth  forth  her  green  figs,  and  the  vines  with  the  tender  grapes  give  a 
good  smell.  Arise,  my  love,  my  fair  one,  and  come  away.'  " — "  Come,  my 
beloved !  let  us  go  forth  into  the  field ;  let  us  get  up  early  to  the  vineyards ; 
let  us  see  if  the  vine  flourish ;  whether  the  tender  grapes  appear  and  the 
pomegranates  bud  forth." 

His  preferring  the  garden  of  Eden  to  that 

" where  the  sapient  king 

Held  dalliance  with  his  fair  Kgyptian  sjxjuse," 

shows  that  the  poet  had  this  delightful  scene  in  his  mind. — A. 

21.  Prime:  Best  part  of  the  day  (170 ;  IX.  200) . 

24.  I  am  inclined  to  think  that  this  mention  of  Nature  is  the  only  blemish 
in  the  passage.  None  of  Adam's  curious  questionings,  which  writers  have 
reprobated,  were  unnatural  in  a  being  continually  contemplating  the  uni- 
verse with  an  undimmed  eye ;  but  it  is  very  inconsistent  to  suppose  he 
would  personify  the  principle  of  things,  and  separate  its  operation  from  the 
immediate  action  of  the  divine  hand.  Nature  was  a  noble  and  splendid 
conception  in  the  minds  of  the  heathen  poets  and  philosophers,  but  it  is  a 
puerile  contradiction  after  the  thoughts  have  been  long  fixed  on  a  personal 
deity. — S. 

28.  O  tole :  O  thou  only  one. 


206  PARADISE    LOST. 

Thy  face,  and  morn  returned  ;  for  I  this  night  30 

(Such  night  till  this  I  never  pass'd)  have  dream'd, 

If  dream'd,  not  as  I  oft  am  wont,  of  thee, 

Works  of  day  past,  or  morrow's  next  design, 

But  of  offence  and  trouble,  which  my  mind 

Knew  never  till  this  irksome  night.     Methought,  35 

Close  at  mine  ear  one  call'd  me  forth  to  walk, 

With  gentle  voice  ;  I  thought  it  thine :  it  said, 

Why  sleep'st  thou,  Eve  ?  now  is  the  pleasant  time, 

The  cool,  the  silent,  save  where  silence  yields 

To  the  night-warbling  bird,  that  now  awake  40 

Tunes  sweetest  his  love-labour'd  song  ;  now  reigns 

Full  orb'd  the  moon,  and  with  more  pleasing  light 

Shadowy  sets  off  the  face  of  things  ;  in  vain, 

If  none  regard  ;  Heav'n  wakes  with  all  his  eyes, 

Whom  to  behold  but  thee,  Nature's  desire  ?  45 

In  whose  sight  all  things  joy,  with  ravishment 

Attracted  by  thy  beauty  still  to  gaze. 

I  rose  as  at  thy  call,  but  found  thee  not ; 

To  find  thee  I  directed  then  my  walk ; 

And  on,  methought,  alone  I  pass'd  through  ways  50 

30.  For  I  this  night,  Sfc. :  The  breaks  in  Eve's  narration,  are  extremely 
beautiful,  and  adapted  to  the  circumstances  of  one  just  awakened,  before  the 
thoughts  were  well  recollected. — STILLINGFLEET. 

38-47.  Why  tleepttt  thou,  tfc. :  Eve's  dream  is  full  of  those  high  conceits 
engendering  pride,  which,  we  are  told,  the  devil  endeavoured  to  instill  into 
her.  *  Of  this  kind  is  that  part  of  it  where  she  fancies  herself  awakened  by 
Adam,  in  the  beautiful  lines  that  follow. 

An  injudicious  poet  would  have  made  Adam  talk  through  the  whole  work 
in  such  sentiments  as  these ;  but  flattery  and  falsehood  are  not  the  courtship 
of  Milton's  Adam,  and  could  not  be  heard  by  Eve  in  her  state  of  innocence, 
excepting  only  in  a  dream  produced  on  purpose  to  taint  her  imagination. 
Other  vain  sentiments  of  the  same  kind,  in  this  relation  of  her  dream,  will 
be  obvious  to  every  reader.  Though  the  catastrophe  of  the  poem  is  finely 
presaged  on  this  occasion,  the  particulars  of  it  are  so  artfully  shadowed,  that 
they  do  not  anticipate  the  story  which  follows  in  the  Ninth  Book.  It  may 
be  added,  that  though  the  vision  itself  is  founded  upon  truth,  the  circum- 
stances of  it  are  full  of  that  wildness  and  inconsistency  which  are  natural  to 
a  dream.— A. 

41.  Hit:  The  nightingale  is  also  sometimes  spoken  of  as  feminine 


BOOK    V. 


207 


That  brought  me  on  a  sudden  to  the  tree 

Of  interdicted  knowledge  :  fair  it  seem'd, 

Much  fairer  to  my  fancy  than  by  day : 

And  as  I  wond'ring  look'd,  beside  it  stood 

One  shaped  and  wing'd,  like  one  of  those  from  Heav'n  55 

By  us  oft  seen.     His  dewy  locks  distill'd 

Ambrosia  :  on  that  tree  he  also  gazed  ; 

And  0  fair  plant,  said  he,  with  fruit  surcharged, 

Deigns  none  to  ease  thy  load  and  taste  thy  sweet 

Nor  God,  nor  Man  ?  is  knowledge  so  despised  ?  69 

Or  envy,  or  what  reserve  forbids  to  taste  ? 

Forbid  who  will,  none  shall  from  me  withhold 

Longer  thy  offer'd  good :  why  else  set  here  ? 

This  said,  he  paused  not,  but  with  vent'rous  arm 

He  pluck'd,  he  tasted  !     Me  damp  horror  chill'd  65 

At  such  bold  words  vouch'd  with  a  deed  so  bold : 

But  he  thus  overjoy'd,  0  fruit  divine, 

Sweet  of  thyself,  but  much  more  sweet  thus  cropt, 

Forbidden  here,  it  seems,  as  only  fit 

For  Gods,  yet  able  to  make  Gods  of  Men  :  70 

And  why  not  Gods  of  Men,  since  good,  the  more 

Communicated,  more  abundant  grows, 

The  Author  not  impair'd,  but  honour'd  more  ? 

Here,  happy  creature,  fair  angelic  Eve, 

Partake  thou  also  ;  happy  though  thou  art,  75 

Happier  thou  may'st  be,  worthier  canst  not  be  : 

Taste  this,  and  be  henceforth  among  the  Gods 

Thyself  a  Goddess,  not  to  earth  confined, 

53.  Much  fairer  to  my  fancy  than  by  day :  As  the  sensations  are  often 
more  pleasing,  and  the  images  more  lively,  when  we  are  asleep,  than  when 
we  are  awake ;  and  what  can  be  the  cause  of  this  ?  Our  author  plainly 
thinks  it  may  be  effected  by  the  agency  of  some  spiritual  being  upon  the 
sensory  while  we  are  asleep. — N. 

57.  Ambrotia :  Virg.  JEn.  i.  403 : 

•'  ••Imbroiiaque  com«  divinum  vertice  odorem 
Spiravere.1' 

66.  Vouched :  Confirmed. 

67.  Overjoyed :  After  this  word  supply  declared. 


208  PARADISE    LOST. 

But  sometimes  in  the  air,  as  we,  sometime* 

Ascend  to  Heav'n,  by  merit  thine,  and  see  80 

What  life  the  Gods  live  there,  and  such  live  thou. 

So  saying,  he  drew  nigh,  and  to  me  held, 

Ev'n  to  my  mouth,  of  that  same  fruit  held  part 

Which  he  had  pluck'd.     The  pleasant  sav'ry  smell 

So  quicken'd  appetite,  that  I,  methought,  85 

Could  not  but  taste.     Forthwith  up  to  the  clouds 

With  him  I  flew,  and  underneath  beheld 

The  earth  outstretched  immense,  a  prospect  wide 

And  various  ;  wond'ring  at  my  flight  and  change 

To  this  high  exaltation  ;  suddenly  90 

My  guide  was  gone,  and  I,  methought,  sunk  down, 

And  fell  asleep ;  but  0  bow  glad  I  waked 

To  find  this  but  a  dream  !     Thus  Eve  her  night 

Related  ;  and  thus  Adain  answer'd  sad : 

Beet  image  of  myself  and  dearer  half,  95 

The  trouble  of  thy  thoughts  this  night  in  sleep 
Affects  me  equally ;  nor  can  I  like 
This  uncouth  dream,  of  evil  sprung  I  fear  ; 
Yet  evil  whence  ?     In  thee  can  harbour  none, 
Created  pure.     But  know,  that  in  the  soul  100 

Are  many  lesser  faculties,  that  serve 
Keason  as  chief:  among  these  Fancy  next 
Her  office  holds.     Of  all  external  things  . 
Which  the  five  watchful  senses  represent, 
She  forms  imaginations,  aery  shapes  ;  105 

Which  Reason  joining  or  disjoining,  frames 

79.  An  ellipsis  is  here  to  be  supplied :  But  sometimes  (ascend)  in  the  air, 
as  we  do.  &c. 

93.  Night:  For  u  dreams  of  night." 

95.  The  general  style  in  which,  throughout  the  poem,  Eve  is  addressed  by 
Adam,  or  described  by  the  poet,  is  in  the  highest  degree  of  compliment ;  yet 
that  which  distinguishes  Milton  from  the  other  poets,  who  have  pampered 
the  eye  and  fed  the  imagination  with  exuberant  descriptions  of  female  beauty, 
is  the  moral  severity  with  which  he  has  tempered  them.  There  is  not  a 
line  in  his  works  which  tends  to  licentiousness,  or  the  impression  of  which, 
if  it  has  such  a  tendency,  is  not  effectually  checked  by  thought  and  senti- 
ment.— HAZL.ITT 


BOOK    V. 


209 


All  what  we  affirm  or  what  deny,  and  call 

Our  knowledge  or  opinion  ;  then  retires 

Into  her  private  cell  when  Nature  rests. 

Oft  in  her  absence  mimic  Fancy  wakes  110 

To  imitate  her  ;  but  misjoining  shapes, 

Wild  work  produces  oft,  and  most  in  dreams, 

111  matching  words  and  deeds  long  past  or  late. 

Some  such  resemblances  methinks  I  find 

Of  our  last  evening's  talk,  in  this  thy  dream,  115 

But  with  addition  strange  ;  yet  be  not  sad. 

Evil  into  the  mind  of  God  or  Man 

May  come  and  go,  so  unapproved,  and  leave 

No  spot  or  blame  behind  :  Which  gives  me  hope 

That  what  in  sleep  thou  didst  abhor  to  dream  '      120 

Waking  thou  never  wilt  consent  to  do. 

Be  not  dishearten'd  then,  nor  cloud  those  looks 

That  wont  to  be  more  cheerful  and  serene 

Than  when  fair  morning  first  smiles  on  the  world ; 

And  let  us  to  our  fresh  employments  rise  125 

Among  the  groves,  the  fountains,  and  the  flowers 

That  open  now  their  choicest  bosom'd  smells, 

Reserved  from  night,  and  kept  for  thee  in  store. 

So  cheer'd  he  his  fair  spouse,  and  she  was  cheer'd  ; 
But  silently  a  gentle  tear  let  fall  130 

From  either  eye,  and  wiped  them  with  her  hair. 
Two  other  precious  drops  that  ready  stood, 
Each  in  their  crystal  sluice,  he  ere  they  feH 
Kiss'd  as  the  gracious  signs  of  sweet  remorse 
And  pious  awe,  that  fear'd  to  have  offended.  135 

So  all  was  clear'd,  and  to  the  field  they  haste. 
But  first,  from  under  shady  arborous  roof 
Soon  as  they  forth  were  come  to  open  sight 

J17.  The  word  Gorf,  in  this  line,  may  be  regarded  as  synonymous  with 
angel,  being  sometimes  used  by  the  sacred  writers  in  this  sense.  John  x. 
3«*>.  The  poet,  in  lines  60,  70,  uses  the  word  in  this  sense. — S. 

129.  So  cheered  he,  SfC. :  Adam,  conformable  to  his  character  for  superior 
wisdom,  instructs  and  comforts  Eve  upon  this  occasion. — A. 

137.  jirborout  roof:  Roof  composed  of  branches  of  trees. 

N 


*-'!"  PARADISE    LOST. 

Of  day  spring,  and  the  Sun,  who  scarce  up  risen, 

With  wheels  yet  hov'ring  o'er  the  ocean  brim,  140 

Shot  parallel  to  th'  earth  his  dewy  ray, 

.Discovering  in  wide  landskip  all  the  east 

Of  Paradise  and  Eden's  happy  plains, 

Lowly  they  bow'd,  adoring,  and  began 

Their  orisons,  each  morning  duly  paid  145 

In  various  style ;  for  neither  various  style 

Nor  holy  rapture  wanted  they  to  praise 

Their  Maker,  in  fit  strains  pronounced  or  sung 

Unmeditated  ;  such  prompt  eloquence 

Flow'd  from  their  lips,  in  prose  or  num'rous  verse,  150 

More  tuneable  than  needed  lute  or  harp 

To  add  more  sweetness  ;  and  they  thus  began  : 

These  are  thy  glorious  works,  Parent  of  Good, 
Almighty,  thine  this  universal  frame, 

Thus  wondrous  fair  :  thyself  how  wondrous  then  !  155 

Unspeakable,  who  sit'st  above  these  Heav'ns 
To  us  invisible,  or  dimly  seen 
In  these  thy  lowest  works  :  yet  these  declare 
Thy  goodness  beyond  thought,  and  pow'r  divine. 
Speak  ye  who  best  can  tell,  ye  sons  of  light,  160 


153.  Thete  are  thy  work*,  Sfc. :  Here  commences  a  most  noble  hymn  in 
praise  or  the  Deity.  It  is  written  in  imitation  of  one  of  those  Psalms, 
where,  in  the  overflowings  of.  gratitude  and  praise,  the  Psalmist  calls  not 
only  upon  the  angels,  but  upon  the  most  conspicuous  parts  of  the  inanimate 
creation,  to  join  with  him  in  extolling  their  common  Maker.  Invocations 
of  this  nature  fill  the  mind  with  glorious  ideas  of  God's  works,  and  awaken 
that  divine  enthusiasm  which  is  so  natural  to  devotion.  But  if  this  calling 
upon  the  dead  parts  of  nature,  is,  at  all  times,  a  proper  kind  of  worship,  it 
was,  in  a  peculiar  manner,  suitable  to  our  first  parents,  who  had  the  creation 
fresh  upon  their  minds,  and  had  not  seen  the  various  dispensations  of  Proi  i 
dence,  nor,  consequently,  could  be  made  acquainted  with  those  many  topics 
of  praise  which  might  afford  matter  to  the  devotions  of  their  posterity.  I 
need  not  remark  the  beautiful  spirit  of  poetry  which  runs  through  this 
whole  hymn,  nor  tke  holiness  of  that  resolution  with  which  it  concludes. — 
A. 

160.  Sptak  ye,  ifc. :  He  is  wuptakaJbU  (156) :  no  creature  can  speak  wor- 
thily of  him  as  be  is ;  but  speak  ye  who  are  best  able,  ve  angels,  &c. 


BOOK    V.  211 

Angels;  for  ye  behold  Him,  and  with  songs 

And  choral  symphonies,  day  without  night, 

Circle  his  throne  rejoicing  !  ye  in  Heav'n, 

On  Earth  join  all  ye  Creatures  to  extol 

Him  first,  him  last,  him  midst,  and  without  end.  165 

Fairest  of  stars,  last  in  the  train  of  night, 

If  better  thou  belong  not  to  the  dawn, 

Sure  pledge  of  day,  that  crown'st  the  smiling  morn 

With  thy  bright  circlet,  praise  him  in  thy  sphere, 

While  day  arises,  that  sweet  hour  of  prime.  170 

Thou  Sun,  of  this  great  world  both  eye  and  soul, 

Acknowledge  him  thy  greater  ;  sound  his  praise 

In  thy  eternal  course,  both  when  thou  climb'st, 

And  when  high  noon  hast  gain'd,  and  when  thou  fall'st. 

Moon,  that  now  meets  the  orient  Sun,  now  fly'st,  175 

With  the  fix'd  stars,  fix'd  in  their  orb  that  flies, 

And  ye  five  other  wand'ring  fires  that  move 

162.  Day  vrithout  night :  Without  night  such  as  ours ;  yet,  not  without 
a  grateful  vicissitude.  See  Book  V.  628-9,  645-6 ;  VI.  8. 

166.  Fairest  of  stars :  Venus,  here  spoken  of  as  the  morning  star,  being  so 
a  part  of  the  year.  There  is  a  discrepancy,  however,  with  Book  IV.  605, 
if  we  consider  Milton  as  implying  that  at  this  time  the  planet  was  a  morn- 
ing star.  We  must  regard  this  as  a  general  hymn  of  praise,  suited  to  any 
season  of  the  year. 

170.  Prime :  Dawn ;  so  called  because  it  is  the  first  part  of  day. 

172.  Thy  greater :  Thy  superior.     The  sun  is  here  beautifully  personified. 

175-76.  The  train  of  thought  is  this :  Thou  moon,  that  sometimes  dost  ap- 
proach the  bright  sun  in  thy  monthly  circuit  (from  full  moon  to  new  moon) , 
and  dost  sometimes  recede  (as  from  new  to  full  moon),  resound  his  praise  in 
connection  with  the  fixed  stars,  &c.  See  note  on  177. 

176.  Fixed  in  their  orb  (or  concentric,  crystalline  sphere) ,  that  flies,  or  re- 
volves rapidly  around  the  earth;  that  is,  appears  to  do  so.     VIII.  19,  21. 

177.  Ye  five  other :  Dr.  Bentley  reads  four,  Venus  and  the  Sun  and  Moon 
having  been  already  mentioned,  and  only  four  more  remaining,  Mercury, 
Mars,  Jupiter,  and  Saturn,  according  to  the  discoveries  of  Milton's  age.    We 
must  either  suppose  that  Milton  did  not  consider  the  morning  star  as  the 
planet  Venus,  which  would  explain  the  difficulty  suggested  in  line  166;  or 
he  must  be  supposed  to  include  the  earth,  to  make  up  the  other  five  besides 
those  he  had  mentioned;  and  he  calls  it,  VIII.  129,  the  planet  Earth,  though 


212  PARADISE    LOST. 

In  mystic  dance  not  without  song,  resound 

His  praise,  who  out  of  darkness  call'd  up  light. 

Air,  and  ye  Elements,  the  eldest  birth  180 

Of  Nature's  womb,  that  in  quaternion  run 

Perpetual  circle,  multiform,  and  mix 

And  nourish  all  things  ;  let  your  ceaseless  change 

Vary  to  our  great  Maker  still  new  praise. 

Te  Mists  and  Exhalations  that  now  rise  185 

From  hill  or  steaming  lake,  dusky  or  grey, 

Till  the  Sun  paint  your  fleecy  skirts  with  gold, 

In  honour  to  the  world's  great  Author  rise, 

Whether  to  deck  with  clouds  the  uncolour'd  sky, 

Or  wet  the  thirsty  earth  with  falling  show'rs,  190 

Rising  or  falling  still  advance  his  praise. 

His  praise,  ye  Winds,  that  from  four  quarters  blow 

Breathe  soft  or  loud  ;  and  wave  your  tops,  ye  Pines, 

With  every  plant ;  in  sign  of  worship  wave. 

Fountains,  and  ye  that  warble,  as  ye  flow,  195 

Melodious  murmurs,  warbling  tune  his  praise. 

Join  voices  all  ye  living  Souls ;  ye  Birds, 


this  is  not  agreeable  to  the  system  according  to  which  he  is  speaking  at  pre- 
sent.—N. 

Wandering  fire* :  The  planets  are  thus  designated  in  distinction  from  the 
fixed  stars,  that  do  not  change  their  position  in  the  heavens  relative  to  one 
another. 

178.  Not  without  long :  An  allusion  to  the  Pythagorean  theory,  called 
"  the  music  of  the  spheres,"  by  which  was  only  intended,  according  to 
Bishop  Newton,  the  proportion,  regularity,  and  harmony  of  their  motions : 
out  see  note  on  625. 

180.  Element*:  It  was  once  supposed  that  fire,  air,  earth,  and  water,  were 
simple  bodies,  out  of  which  the  world  was  composed.     Modern  science  has 
entirely  overturned  this  theory.    See  Book  III.  715. 

181.  That  in  quaternion  run,  tfc. :  That  in  a  fourfold  mixture  and  combina- 
tion run  a  perpetual  circle,  one  element  continually  changing  into  another, 
according  to  the  doctrine  of  Heraclitus,  borrowed  from  Orpheus.     Cicero  de 
Nat.  Deor.  ii.  33.— N. 

197.  Soul* :  The  word  is  used  here,  as  it  sometimes  is  in  Scripture,  for 
other  creatures  besides  man.  Gen.  i.  20,  30,  marginal  readings. — N. 


BOOK    V.  213 

That  singing  up  to  Heaven-gate  ascend, 

Bear  on  your  wings  and  in  your  notes  his  praise. 

Ye  that  in  waters  glide,  and  ye  that  walk  200 

The  earth,  and  stately  tread,  or  lowly  creep, 

Witness  if  I  be  silent,  morn  or  ev'n, 

To  hill  or  valley,  fountain,  or  fresh  shade, 

Made  vocal  by  my  song,  and  taught  his  praise. 

Hail  Universal  Lord,  be  bounteous  still  205 

To  give  us  only  good  ;  and  if  the  night 

Have  gather'd  aught  of  evil,  or  conceal'd, 

Disperse  it,  as  now  light  dispels  the  dark. 

So  pray'd  they  innocent,  and  their  thoughts 
Firm  peace  recover 'd  soon,  and  wonted  calm.  210 

On  to  their  morning's  rural  work  they  haste, 
Among  sweet  dews  and  flow'rs  ;  where  any  row 
Of  fruit  trees  over-woody  reach 'd  too  far 
Their  pamper'd  boughs,  and  needed  hands  to  check 
Fruitless  embraces  ;  or  they  led  the  vine  215 

To  wed  her  elm  ;  she  spoused  about  him  twines 

198.  To  Heaven  gate  ascend:  Shakspeare  had  used  the  same  hyperbole, 
Cymbeline,  Act  ii. ;  also  in  Sonnet  xxix. 

202.  It  is  a  curious  question,  why  the  singular  pronoun  7  is  here  used  in- 
stead of  the  plural,  since  Adam  and  Eve  were  both  engaged  in  this  religious 
service.  The  most  plausible  explanation  is  that  which  Stebbing  furnishes. 
He  says,  that  from  Milton's  known  opinion  on  the  subject  of  female  modesty 
and  subjection,  it  is  easy  to  suppose  he  never  intended  to  represent  Ere  as 
audibly  accompanying  the  devotions  of  her  husband ;  an  idea  which  is 
strengthened  by  referring  to  1  Cor.  xiv.  34,  and  1  Tim.  ii.  11.  But  Bishop 
Newton  explains  the  matter  by  saying,  that  Milton  here  imitates  the  ancient 
chorus,  where  sometimes  the  plural  and  sometimes  the  singular  number  is 
used. 

205-8.  This  petition  resembles  a  well-known  petition  in  Plato,  offered  to 
Jupiter :  "  Give  us  good  things  whether  we  pray  for  them  or  not,  and  remove 
from  us  evil  things,  even  though  we  pray  for  them  ;  and  Xenophon  tells  us 
that  Socrates  was  in  the  habit  of  praying  to  the  gods  simply  for  good  tilings, 
as  they  knew  best  what  things  were  best. 

214.  Pampered  boughs :  Boughs  overgrown  with  superfluous  leaves  and 
fruitless  branches ;  from  the  French  pamprt. — N. 

216.  To  wed  her  elm :  An  allusion  to  Ovid.  Met.  xiv.  661.  Virgil  likewise 
employs  the  metaphor  of  the  vice  embracing  the  elm,  Georg.  ii.  367. 


214  PARADISE  LOST. 

Her  marriageable  arms,  and  with  her  brings 

Her  dow'r  th'  adopted  clusters,  to  adorn 

His  barren  leaves.     Them  thus  employ'd  beheld 

With  pity  Heav'n's  high  King,  and  to  him  call'd  220 

Kaphael,  the  sociable  Spirit,  that  deign'd 

To  travel  with  Tobias,  and  secured 

His  marriage  with  the  sev'ntimes-wedded  maid. 

Raphael,  said  he,  thou  hear'st  what  stir  on  Earth 
Satan  from  Hell,  'scaped  thro'  the  darksome  gulf,  225 

Hath  raised  in  Paradise,  and  how  disturb'd 
This  night  the  human  pair,  how  he  designs 
In  them  at  once  to  ruin  all  mankind. 
Go,  therefore,  half  this  day  as  friend  with  friend 
Converse  with  Adam,  in  what  bow'r  or  shade  230 

Thou  find'st  him  from  the  heat  of  noon  retired, 
To  respite  his  day-labour  with  repast, 
Or  with  repose ;  and  such  discourse  bring  on 
As  may  advise  him  of  his  happy  state, 

Happiness  in  his  pow'r  left  free  to  will,  235 

Left  to  his  own  free  will,  his  will  though  free, 
Yet  mutable ;  whence  warn  him  to  beware 
He  swerve  not  too  secure.     Tell  him  withal 
His  danger,  and  from  whom  ;  what  enemy, 
Late  fall'n  himself  from  Heav'n,  is  plotting  now  240 

The  fall  of  others  from  like  state  of  bliss. 
By  violence  ?     No,  for  that  shall  be  withstood ; 
But  by  deceit  and  lies.     This  let  him  know, 
Lest  wilfully  transgressing  he  pretend 
Surprisal,  unadmonish'd,  unforewarn'd.  245 

So  spake  th'  Eternal  Father,  and  fulfill'd 
All  justice :  nor  delay'd  the  winged  Saint 
After  his  charge  received  ;  but  from  among 


222.  Tobiat :  The  story  here  alluded  to  may  be  found  in  the  apocryphal 
book  of  Tobit 

224.  Raphael :  This  good  spirit  is  characterized  by  affability,  and  by  pecu- 
liar benevolence  towards  mankind. 

235.  In  hit  power :  In  the  power  of  him. 


BOOK    V.  215 

Thousand  celestial  Ardours,  where  lie  stood 

Veil'd  with  his  gorgeous  wings,  up  springing  light  250 

Flew  through  the  midst  of  Heav'n  ;  th'  angelic  choirs, 

On  each  hand  parting,  to  his  speed  gave  way 

Through  all  th'  empyreal  road ;  till  at  the  gate 

Of  Heav'n  arrived,  the  gate  self-open'd  wide 

On  golden  hinges  turning,  as  by  work  255 

Divine  the  Sov'reign  Architect  had  framed. 

From  hence  no  cloud,  or,  to  obstruct  his  sight, 

Star  interposed,  however  small,  he  sees, 

Not  unconform  to  other  shining  globes, 

Earth  and  the  gard'n  of  God,  with  cedars  crown'd  2GO 

Above  all  hills.     As  when  by  night  the  glass 

Of  Galileo,  less  assured,  observes 

249.  Ardours  :  This  term  is  applied  to  heavenly  spirits  either  on  account  of 
their  brightness  or  their  zeal.  Seraphim  has  the  same  meaning  in  Hebrew. 

253.  Empyreal :  Formed  of  pure  fire,  or  refined  light. 

254-56.  Till  at  the  gate,  Sfc. :  This  passage  contrasts  beautifully  in  sound 
with  that  which  describes  the  gates  of  Hell,  Book  II.  879-83.  See  Ho- 
mer's Iliad,  v.  749. 

Raphael's  departure  from  before  the  throne  and  his  flight  through  the  choirs 
of  angels,  is  finely  imagined.  As  Milton  everywhere  fills  his  poem  with 
circumstances  that  are  marvellous  and  astonishing,  he  describes  the  gate  of 
Heaven  as  framed  after  such  a  manner  that  it  opened  of  itself  upon  the  ap- 
proach of  the  angel  who  was  to  pass  through  it. 

The  poet  in  these  lines  seems  to  have  regarded  two  or  three  passages  in 
the  18th  Iliad,  as  that  in  particular  where,  speaking  of  Vulcan,  Homer  says 
that  he  had  made  twenty  tripods  running  on  golden  wheels,  which,  upon  oc- 
casion, might  go  of  themselves  to  the  assembly  of  the  gods,  and,  when  there 
was  no  more  use  for  them,  return  again  after  the  same  manner. 

But,  as  the  miraculous  workmanship  of  Milton's  gates  is  not  so  extraordi- 
nary as  this  of  the  tripods,  I  am  persuaded  he  would  not  have  mentioned  it> 
had  he  not  been  supported  in  it  by  a  passage  of  Scripture  which  speaks  of 
wheels  in  Heaven  that  had  life  in  them,  and  moved  of  themselves,  or  stood 
still,  in  conformity  with  the  Cherubim  whom  they  accompanied. 

There  is  no  question  that  Milton  had  this  circumstance  in  his  thoughts, 
because,  in  the  following  Book  he  describes  the  chariot  of  the  Messiah  with 
living  wheels,  according  to  the  plan  in  Ezekiel's  vision. — A. 

258.  Interpotfd :  Being  interposed ;  no  cloud  or  star  being  interposed  to 
obstruct  his  sight,  he  sees,  however  small,  &c. 

262.  Atturtd :  Certain,  or  accurate.     Galileo  was  the  first  who  used  the 


216  PARADISE    LOST. 

Imagined  lands  and  regions  in  the  moon . 

Or  pilot,  from  amidst  the  Cyclades 

Delos  or  Samos  first  appearing,  kens  265 

A  cloudy  spot.     Down  thither  prone  in  flight 

He  speeds,  and  through  the  vast  ethereal  sky 

Sails  between  worlds  and  worlds,  with  steady  wing 

Now  on  the  polar  winds,  then  with  quick  fan 

Winnows  the  buxom  air  :  till  within  soar  270 

Of  tow'ring  eagles,  to  all  the  fowls  he  seems 

A  Phoenix,  gazed  by  all,  as  that  sole  bird, 

telescope  for  astronomical  purposes.  He  was  visited  by  Milton,  while  in 
Italy,  as  we  learn  from  the  Jhrtopagitica.  The  glass,  by  a  figure  of  speech, 
is  said  to  obterve  the  moon,  the  instrument  being  put  for  the  astronomer  who 
looks  through  it. 

264.  The  Cycladet,  embracing  Delos  and  Samos,  are  Islands  of  the  Grecian 
Archipelago. 

265.  Kent  a  cloudy  tpot :  Descries  indistinctly  those  islands ;  judging  them 
at  their  first  appearance  to  be  clouds.    The  angel  had  a  more  distinct  view 
of  the  Earth  and  Paradise. 

267-35.  He  tpeed$,  tfc. :  Raphael's  descent  to  the  earth,  with  the  figure  of 
his  person,  is  represented  in  very  lively  colours,  and  conformably  to  the  no- 
tions given  of  angels  in  Scripture.  Milton,  after  having  set  him  forth  in  all 
his  heavenly  plumage,  and  represented  him  as  having  alighted  upon  the  earth, 
the  poet  concludes  his  description  with  a  circumstance  which  is  altogether 
new,  and  imagined  with  the  greatest  strength  of  fancy.  Raphael's  reception 
by  the  guardian  angels,  his  distant  appearance  to  Adam,  have  all  the  graces 
that  poetry  is  capable  of  expressing. 

270.  Beats  the  yielding,  or  obedient  air. 

272.  Phoenix that  tde  bird :  The  epithet  tole  is  applied  to  this  fabulous 

bird,  because  only  one  of  the  species  was  thought  to  exist  at  a  time.  Its 
plumage  was  exceedingly  beautiful.  Having  lived  to  the  advanced  age  of 
about  six  hundred  years,  it  constructs  a  funeral  pile  of  light  wood  and  odorous 
gums,  upon  which,  kindled  by  the  rays  of  a  tropical  sun,  it  is  consumed. 
Another  phcrnix  starts  up  from  the  ashes,  bears  away  the  relics  of  the  pile 
to  Thebes  in  Egypt,  and  places  them  in  the  Temple  of  the  Sim,  other  birds 
accompanying  him  in  this  operation,  and  gazing  Qpon  him. 

According  to  another  account,  she  lighted  the  combustible  pile  with  the 
fanning  of  her  wings,  and  thus  apparently  consumed  herself,  but  not  really  ; 
this  being  the  process  by  which  she  endowed  herself  with  new  vitality :  she 

then 

Mount*  from  her  funeral  pyre  on  wingi  of  flame, 
And  »oir»  and  «hine«,  another  and  the  tame  ! 


BOOK   V.  217 

When  to  inshrine  his  reliques  in  the  Sun's 

Bright  temple,  to  Egyptian  Thebes  he  flies. 

At  once  on  th'  eastern  cliff  of  Paradise  975 

He  lights,  and  to  his  proper  shape  returns, 

A  seraph  wing'd  ;  six  wings  he  wore,  to  shade 

His  lineaments  divine  ;  the  pair  that  clad 

Each  shoulder  broad,  came  mantling  o'er  his  breast 

With  regal  ornament ;  the  middle  pair  280 

Girt  like  a  starry  zone  his  waist,  and  round 

Skirted  his  loins  and  thighs  with  downy  gold 

And  colours  dipt  in  Heav'n  ;  the  third  his  feet 

Shadow'd  from  either  heel  with  feather'd  mail, 

Sky-tinctured  grain.     Like  Maia's  son  he  stood,  285 

And  shook  his  plumes,  that  heav'nly  fragrance  fill'd 

The  circuit  wide.     Straight  knew  him  all  the  bands 

Of  Angels  under  watch  ;  and  to  his  state, 

And  to  his  message  high  in  honour  rise  ; 

For  on  some  message  high  they  gufiss'd  him  bound.  290 

Their  glitt'ring  tents  he  pass'd,  and  now  is  come 

Into  the  blissful  field,  through  groves  of  myrrh 

And  flow'ring  odours,  cassia,  nard,  and  balm : 

A  wilderness  of  sweets  ;  for  Nature  here 

This  fable,  which  varies  in  form  in  different  writers,  has  been  used  as  an 
illustration  of  the  doctrine  of  the  resurrection  ;  sometimes  as  an  emblem  of 
the  renovation  of  the  world,  and  the  revival  of  a  golden  age  of  the  world. 
See  Brande's  Diet. 

276.  Proper  shape :  His  own  shape,  or  rather,  his  usual  attitude.  When 
flying  he  teemed  to  the  birds  a  "phoenix  ;  now,  with  his  wings  adjusted,  in  the 
manner  afterwards  described,  he  appears  what  he  really  was,  a  Seraph. 

284.  Feathered  mail:  The  feathers  lie  one  short  of  another,  resembling 
the  plates  of  metal  of  which  coats  of  mail  are  composed. — R. 

Sky-tinctured  grain :  The  fibre,  or  substance  dyed  of  a  sky  colour ;  there- 
fore beautiful  and  durable. 

285.  Maia?t  ton :  Mercury.     The  poet  alludes  to  the  account  given  by 
Homer  and  Virgil  of  Mercury's  rapid  descent  to  the  earth  as  a  messenger  of 
the  gods.     Iliad,  xxiv.  339 ;  JEn.  iv.  253.     See  Dryden's  translation  of  the 
latter. 

294-97.   Wildemett  of  tweet* :  A  wild,  uncultivated  forest  of  sweet  •yJo'tti . 
Wantoned  at  in  her  prime:  Roved  without  restraint,  as  being  hi  ner  first  and 
10 


218  PARADISE    LOST. 

• 

Wanton'd  as  in  her  prime,  and  play'd  at  will  295 

Her  virgin  fancies,  pouring  forth  more  sweet, 

Wild  above  rule  or  art,  enormous  bliss. 

Him  through  the  spicy  forest  onward  come 

Adam  discern'd,  as  in  the  door  he  sat 

Of  his  cool  bow'r,  while  now  the  mounted  Sun  300 

Shot  down  direct  his  fervid  rays  to  warm 

Earth's  inmost  womb,  more  warmth  than  Adam  needs  : 

And  Eve  within,  due  at  her  hour  prepared 

For  dinner  sav'ry  fruits,  of  taste  to  please 

True  appetite,  and  not  disrelish  thirst  305 

Of  nect'rous  draughts  between,  from  milky  stream, 

Berry  or  grape.     To  whom  thus  Adam  call'd : 

Haste  hither,  Eve,  and,  worth  thy  sight,  behold 
Eastward  among  those  trees,  what  glorious  shape 
Comes  this  way  moving  ;  seems  another  morn  310 

Risen  on  mid-noon ;  some  great  behest  from  Heav'n 
To  us  perhaps  he  brings,  and  will  vouchsafe 
This  day  to  be  our  guest.     But  go  with  speed, 
And  what  thy  stores  contain  bring  forth,  and  pour 
Abundance,  fit  to  honour  and  receive  315 

Our  heav'nly  stranger  :  well  we  may  afford 
Our  givers  their  own  gifts,  and  large  bestow 
From  large  bestow'd,  where  Nature  multiplies 
Her  fertile  growth,  and  by  diaburd'ning  grows 

belt  state.     Nature  pouring  forth  mart  twttt :  Producing  that  which  was  more 
sweet  for  the  reason  that  neither  rule  nor  art  had  anything  to  do  in  its  pro* 
duction.     Enormou*  blitt :   This  delightful  fragrance  was  enormous  bliss 
that  is,  it  was  the  source  of  such  bliss ;  it  was  a  source  of  the  highest  physical 
gratification. 

310-11.  Stemt  another  morn,  tfe. :  What  an  original  and  splendid  thought ; 
Such  lustre  as  morning  imparts  to  night,  this  angel's  brightness  imparts  to  noon- 
day. His  light  is  as  much  greater  than  an  ordinary  noon-day,  as  the  light  of 
the  morning  is  superior  to  the  glimmering*  of  the  night.  It  roust  be  under- 
deratood  before  scant. 

316-17.  WM  vx  may  afford,  tfc.:  This  sentiment  should  be  engraven  on 
the  mind  as  a  motive  to  contribute  liberally  to  all  those  humane  and  religious 
objects  which  God  has  made  it  our  duty  to  sustain  and  to  promote. 


•  BOOK    V.  219 

More  fruitful ;  which  instructs  us  not  to  spare.  320 

To  whom  thus  Eve  :  Adam,  earth's  hallo w'd  mould, 

Of  God  inspired,  email  store  will  serve,  where  store, 

All  seasons,  ripe  for  use  hangs  on  the  stalk, 

Save  what  by  frugal  storing  firmness  gains 

To  nourish,  and  superfluous  moist  consumes  :  325 

But  I  will  haste,  and  from  each  bough  and  brake, 

Each  plant  and  juiciest  gourd,  will  pluck  such  choice 

To  entertain  our  Angel  guest,  as  he 

Beholding  shall  confess,  that  here  on  Earth 

God  hath  dispensed  his  bounties  as  in  Heav'n.  330 

So  saying,  with  dispatchful  looks  in  haste 

She  turns,  on  hospitable  thoughts  intent 

321-22.  EartKs  hallowed  mould,  $c. :  Form  or  model.  A  phrase  descriptive 
of  Adam. 

325.  Superfluous  moist  consume* :  This  is  rather  too  philosophical  for  the 
female  character  of  Eve.     One  of  the  poet's  greatest  faults  is  his  introducing 
inconsistencies  in  the  characters  both  of  angels  and  man,  by  mixing  too  much 
with  them  his  own  philosophical  notions. — T. 

326.  Each  bough  and  brake,  tfc. :  The  bough  belongs  to  fruit  trees ;  the 
plant  is  such  as  that  which  produces  strawberries,  &c. ;  the  gourd  includes 
such  as  lie  on  the  earth ;  and  the  brake  is  the  species  between  trees  and  plants; 
a  bush.— P. 

327.  Choice:  Choice  (fruits). 

332.  On  hospitable  thoughts,  ffc. :  The  author  here  gives  us  a  particular  de- 
scription of  Eve  in  her  domestic  employments.  Though  in  this  and  other 
parts  of  the  same  Book,  the  subject  is  only  the  housewifery  of  our  first  pa- 
rent, it  is  set  off  with  so  many  pleasing  images  and  strong  expressions,  as 
make  it  none  of  the  least  agreeable  parts  in  this  divine  work. — A. 

Sir  E.  Brydges,  however,  expresses  a  different  and  discordant  opinion. 
u  If  I  may  venture,"  says  he,  "  to  express  my  frank  opinion,  I  confess  that  I 
do  not  admire  this  description  of  Eve's  housewifery  and  table-entertainment 
of  the  angel:  it  was  not  necessary,  and  had  been  better  omitted.  The  pic- 
ture is  too  earthly,  too  familiar — I  had  almost  said  too  coarse.  It  breaks  in 
upoi.  the  imaginative  spell ; — that  dimness  and  mysteriousness  in  which 
spiritual  poetry  delights." 

In  defence  of  Milton,  however,  against  the  force  of  this  criticism,  it  may  be 
urged,  that  he  probably  designed  to  inculcate,  and  to  enforce,  by  the  highest 
example  of  female  loveliness,  a  virtue  which  in  some  quarters  is  too  much 
neglected — that  of  looking  well  "  to  the  ways  of  one's  household." — Job  xxxi. 
15,27. 


220  PARADISE    LOST.  • 

What  choice  to  choose  for  delicacy  best, 

What  order,  so  contrived  as  not  to  mix 

Tastes,  not  well  join'd,  inelegant,  but  bring  3S5 

Taste  after  taste  upheld  with  kindliest  change  ; 

Bestirs  her  then,  and  from  each  tender  stalk 

Whatever  Earth,  all-bearing  mother,  yields 

In  India  East  or  West,  or  middle  shore 

In  Pontus  or  the  Punic  coast,  or  where  340 

Alcinous  reign'd,  fruit  of  all  kinds,  in  coat 

Rough  or  smooth  rined,  or  bearded  husk,  or  shell, 

She  gathers,  tribute  large,  and  on  the  board 

Heaps  with  unsparing  hand.     For  drink,  the  grape 

She  crushes,  inoffensive  must,  and  meaths  345 

From  many  a  berry,  and  from  sweet  kernels  press'd 

She  tempers  dulcet  creams,  nor  these  to  hold 

Wants  her  fit  vessels  pure,  then  strews  the  ground 

With  rose  and  odours  from  the  shrub  unfumed. 

Mean  while  our  primitive  great  sire,  to  meet  350 

His  god-like  guest,  walks  forth,  without  more  train 
Accompany  M  than  with  his  own  complete 

333.  Choice  to  choose :  Milton  and  the  classical  poets  often  indulge  in  alli- 
teration. See  Book  VIII.  130;  IX.  289;  XI.  427. 

339.  Middle  ihore :  A  comma  seems  to  be  required  after  shore,  and  then  the 
expression  may  indicate,  on  the  shore  of  the  Mediterranean  Sea. 

340.  Pontut :  A  region  of  Asia  Minor  bordering  on  the  Black  Sea.    Punic : 
Carthaginian,  in  Africa,  nearly  opposite  to  Sicily.    JUcinovt:  A  king  of 
Ph;racia,  distinguished  for  his  love  of  agriculture.    The  gardens  of  Alcinous 
are  described  by  Homer  and  succeeding  poets.    He  dwelt  on  the  island  of 
Corfu,  called  by  Homer  Scheria. 

345.  Inoffensive  mutt :  This  new  wine  he  calls  inoffensive,  to  indicate  that  it 
was  not  intoxicating,  not  fermented,  but  simply  the  mild  juice  of  the  grape. 
Aleatht :  Sweet  liquors. 

348.  Want*  her :  Are  there  wanting  to  her.     Vessels,  (i.  e.)  shells  of  fruits, 
IV.  335,  "  and  in  the  rind." 

349.  Shrub  unfumed :  The  shrub  gave  forth  odours  without  the  application 
of  fire  and  the  emission  of  smoke.    The  expression  here  used  of  strewing  the 
ground  with  odours,  is  highly  poetical. 

351.  Without  more  train :  That  is,  with  no  mart  train,  iff. 

352.  Walkt  forth,  Iff.  .•  The  natural  majesty  of  Adam,  and,  at  the  same 


BOOK    V.  221 

Perfections  :  in  himself  was  all  his  state, 

More  solemn  than  the  tedious  pomp  that  waits 

On  princes,  when  their  rich  retinue  long  355 

Of  horses  led,  and  grooms  besmear'd  with  gold, 

Dazzles  the  crowd,  and  seta  them  all  agape. 

Nearer  his  presence  Adam,  though  not  awed, 

Yet  with  submiss  approach  and  rev'rence  meek, 

As  to  a  superior  nature,  bowing  low,  360 

Thus  said :  Native  of  Heav'n,  for  other  place 

None  can  than  Heav'n  such  glorious  shape  contain ; 

Since  by  descending  from  the  thrones  above, 

Those  happy  places  thou  hast  deign'd  a  while 

To  want,  and  honour  these,  vouchsafe  with  us  365 

Two  only,  who  yet  by  sov'reign  gift  possess 

This  spacious  ground,  in  yonder  shady  bow'r 

To  rest,  and  what  the  garden  choicest  bears 

To  sit  and  taste,  till  this  meridian  heat 

Be  over,  and  the  Sun  more  cool  decline.  370 

Whom  thus  the  angelic  virtue  answer'd  mild  : 
Adam,  I  therefore  came  ;  nor  art  thou  such 
Created,  or  such  place  hast  here  to  dwell, 
As  may  not  oft  invite,  though  Spirits  of  Heav'n, 
To  visit  thee.     Lead  on  then  where  thy  bow'r  375 

O'ershades ;  for  these  mid  hours,  till  ev'ning  rise, 
I  have  at  will.     So  to  the  sylvan  lodge 
They  came,  that  like  Pomona's  arbour  smiled 
With  flow'rets  deck'd  and  fragrant  smells  ;  but  Eve 

time,  his  submissive  behaviour  to  the  superior  being  who  had  vouchsafed  to 
be  his  guest ;  the  solemn  "  hail"  which  the  angel  bestows  (388)  upon  the 
mother  of  mankind,  with  the  figure  of  Eve  ministering  at  the  table  (444-51), 
are  circumstances  which  deserve  to  be  admired. — A. 

356.  Besmeared :  Hor.  Ode  iv.  9 :  14,  "  Aurum  vestibus  illitum." 

359.  Submiss :  Poetic  term  for  submissive,  respectful. 

369.  To  sit  and  taste :  That  is,  to  taste  while  sitting.     II.  917. 

371.    Virtue:  Spirit 

374.  After  invite,  us  is  to  be  understood. 

377.  At  will:  At  my  disposal. 

378.  Pomona'*:  Goddess  of  gardens  and  fruits.     Ovid,  Met.  xiv.  623 


222  PARADISE   LOST. 

Undeck'd  save  with  herself,  more  lovely  fair  380 

Than  Wood-Nympb,  or  the  fairest  Goddess  feign'd 

Of  three  that  in  mount  Ida  naked  strove, 

Stood  to  entertain  her  guest  from  Hcav'n.     No  veil 

She  needed,  virtue-proof;  no  thought  infirm 

Alter'd  her  cheek.     On  whom  the  Angel  Hail  385 

Bestow'd  ;  the  holy  salutation  used 

Long  after  to  blest  Mary,  second  Eve. 

Hail  Mother  of  Mankind,  whose  fruitful  womb 
Shall  fill  the  world  more  num'rous  with  thy  sons, 
Than  with  these  various  fruits  the1  trees  of  God  390 

Have  heap'd  this  table.     Raised  of  grassy  turf 
Their  table  was,  and  mossy  seats  had  round, 
And  on  her  ample  square,  from  side  to  side, 
All  autumn  piled,  tho'  spring  and  autumn  here 
Danced  hand  in  hand.     A  while  discourse  they  hold  ;          395 
No  fear  lest  dinner  cool ;  when  thus  began 
Our  author :  Heav'nly  stranger,  please  to  taste 
These  bounties  which  our  Nourisher,  from  whom 
All  perfect  good,  unmeasured  out,  descends, 

380.  Undecked  tave  with  htrtdf:  A  remarkable  expression.     She  bad  no 
ornament  besides  that  which  was  furnished  by  her  own  beautiful  form.    la  a 
like  elegant  manner  is  Adam  elsewhere  described :  "  In  himself  was  all  his 
state,"  all  his  grandeur. 

381.  Wood-Nymph :  The  nymphs  of  ancient  fiction  were  viewed  as  holding 
a  sort  of  intermediate  place  between  men  and  gods,  as  to  the  duration  of  life ; 
not  being  absolutely  immortal,  yet  living  a  vast  length  of  time.    They  were 
generally  represented  as  young  and  beautiful  virgins,  partially  covered  with 
a  veil  or  thin  cloth,  bearing  in  their  hands  vases  of  water,  or  shells,  leaves, 
or  grass,  or  having  something  as  a  symbol  of  their  appropriate  offices. — FISKE. 

381.  Fairest  Goddett :  Venus,  the  goddess  of  beauty,  to  whom,  in  a  con- 
test with  Juno  and  Minerva  for  the  purpose,  the  prize  of  beauty  was 
awarded  by  Paris;  hence  her  zeal  for  the  interest  of  the  Trojans  in  their 
war  with  the  Greeks,  and  hence  the  opposition  to  the  Trojans  of  those  other 
goddesses. 

385.  Virtue-proof:  This  word  refers  to  the  veil,  as  evidence  of  the  virtue 
of  modesty,  according  to  the  customs  of  the  East. 

387.  Luke  i.  2,  8. 

394   Jill  autumn  :  All  the  fruits  of  autumn. 


BOOK  v.  223 

To  us  for  food,  and  for  delight  hath  caused  400 

The  earth  to  yield  ;  unsav'ry  food  perhaps 
To  spiritual  natures :  only  this  I  know, 
That  one  celestial  Father  gives  to  all. 

To  whom  the  Angel :  Therefore,  what  he  gives 
(Whose  praise  be  ever  sung)  to  Man  in  part  405 

Spiritual,  may  of  purest  Spirits  be  found 
No  ingrateful  food :  and  food  alike  those  pure 
Intelligential  substances  require, 
As  doth  your  rational ;  and  both  contain 
Within  them  ev'ry  lower  faculty  410 

Of  sense,  whereby  they  hear,  see,  smell,  touch,  taste, 
Tasting  concoct,  digest,  assimilate, 
And  corporeal  to  incorporeal  turn. 
For  know,  whatever  was  created,  needs 

To  be  sustain 'd  and  fed  :  of  elements  415 

The  grosser  feeds  the  purer ;  earth  the  sea, 
Earth  and  the  sea  feed  air ;  the  air  those  fires 
Ethereal,  and  as  lowest  first  the  moon  ; 
Whence  in  her  visage  round  those  spots,  unpurged 
Vapours  not  yet  into  her  substance  turn'd.  420 

402.  Spiritual:  Angelic. 

407-8.  Pure  intdligential  substances:  Unbodied  minds.  In  man,  the 
rational  substance  is  united  with  a  material  body.  This  poetic  account  of 
angels'  food,  may  have  been  suggested  by  the  expression  "  angels'  food,"  in 
Fs.  bcxviii.  25. 

414.  For  know,  tfc. :  Here  follows  a  rather  curious  and  obsolete  disser- 
tation upon  physics.  Modern  science  repudiates  such  representations. 

419-20.  Spots,  tfc. :  It  is  certainly  a  great  mistake  to  attribute  the  spott 
in  the  moon  to  vapours  not  yet  turned  into  her  substance.  They  are  owing  to 
the  irregularities  of  her  surface,  and  to  the  different  nature  of  its  constituent 
parts,  land,  and  water.  It  is  certainly  very  unphilosophical  to  say  (426)  that 
the  sun  sups  with  the  ocean,  but  it  is  not  unpoetical.  And  whatever  other 
faults  are  found  in  this  passage,  they  are  not  so  properly  the  faults  of  Milton 
as  of  his  times,  and  of  those  systems  of  philosophy  which  he  had  learned  in 
his  younger  years.  If  he  had  written  after  the  late  discoveries  and  improve- 
ments in  science,  he  would  have  written  in  another  manner :  yet  a  greater 
latitude  may  be  indulged  to  a  poet  than  to  a  philosopher,  in  writing  upon 
physical  subjects. 


224  PARADISE    LOST. 

Nor  doth  the  moon  no  nourishment  exhale 

From  her  moist  continent  to  higher  orbs. 

The  Sun,  that  light  imparts  to  all,  receives 

From  all  his  alimental  recompense 

In  humid  exhalations,  and  at  even  425 

Sups  with  the  ocean.     Though  in  Heav'n  the  trees 

Of  life  ambrosial  fruitage  bear,  and  vines 

Yield  nectar  ;  though  from  off  the  boughs  each  mom 

We  brush  mellifluous  dews,  and  find  the  ground 

Cover'd  with  pearly  grain,  yet  God  hath  here  430 

Vary'd  his  bounty  so  with  new  delights, 

As  may  compare  with  Heav'n ;  and  to  taste 

Think  not  I  shall  be  nice.     So  down  they  sat, 

And  to  their  viands  fell ;  nor  seemingly 

The  Angel,  nor  in  mist,  the  common  gloss  435 

Of  Theologians  ;  but  with  keen  dispatch 

Of  real  hunger  and  concoctive  heat 

To  transubstantiate  ;  what  redounds,  transpires 

Through  Spirits  with  ease  :  nor  wonder,  if  by  firo 

Of  sooty  coal  the  empiric  alchemist  440 

Can  turn,  or  holds  it  possible  to  turn, 

Metals  of  drossiest  ore  to  perfect  gold, 

As  from  the  mine.     Mean  while  at  table  Eye 

Minister'd  naked,  and  their  flowing  cups 

With  pleasant  liquors  crown'd.     0  innocence  445 

421.  Nor  doth  the  moon  no  nourishment  exhale,  tfc. :  A  Latin  form  of  ex- 
pression (Georg.  i.  83)  for,  "  and  the  moon  does  nourishment  exhale." 

422.  Moitt  continent :  Shakspeare,  in  Hamlet,  calls  the  moon  "  the  moist 
•tar." 

426.  Ps.  cv.  40 ;  Rev.  xxii.  2. 

435-36.  In  mitt :  In  an  unsubstantial  manner.  See  Gen.  xviii.,  xix.  Glot* : 
Explanation.  Ditpatch:  Haste. 

437.  Concoctive,  tfc. :  With  digesting  heat  to  change  into  another  (that  is, 
angelic)  substance. 

439.  If:  Since. 

440.  Empiric?  Versed  in  experiments. 

445.  Crown'd:  An  expression  drawn  from  classical  writers.  It  means 
filltd. 


BOOK    V 


225 


Deserving  Paradise  !  if  ever,  the   . 

Then  had  the  sons  of  God  excuse  to  have  been 

Enamour'd  at  thy  sight ;  but  in  those  hearts 

Love  unlibidinous  reign'd,  nor  jealousy 

Was  understood,  the  injured  lover's  Hell.  460 

Thus,  when  with  meats  and  drinks  they  had  sufficed, 
Not  burden'd  nature,  sudden  mind  arose 
In  Adam,  not  to  let  th'  occasion  pass 
Giv'n  him  by  this  great  conference,  to  know 
Of  things  above  his  world,  and  of  their  being  465 

Who  dwell  in  Heav'n,  whose  excellence  he  saw 
Transcend  his  own  so  far,  whose  radiant  forms 
Divine  effulgence,  whose  high  pow'r  so  far 
Exceeded  human  ;  and  his  wary  speech 
Thus  to  th'  empyreal  minister  he  framed :  460 

Inhabitant  with  God,  now  know  I  well 
Thy  favour  in  this  honour  done  to  Man, 
Under  whose  lowly  roof  thou  hast  vouchsafed 
To  enter,  and  these  earthly  fruits  to  taste, 
Food  not  of  Angels,  yet  accepted  so,  465 

As  that  more  willingly  thou  couldst  not  seem 
At  Heav'n's  high  feasts  to  have  fed  :  yet  what  compare  ? 

To  whom  the  winged  Hierarch  reply'd : 

447.  An  allusion  to  Gen.  vi.  2,  though  it  denotes  angels,  and  not,  as  in  that 
passage,  the  pious  portion  of  the  human  family.  The  repetition  of  the 
adverb  then,  gives  great  emphasis  to  the  sentiment  advanced. 

451.  Sufficed:  Satisfied. 

452.  Not  burdened :  This  furnishes  an  invaluable  hint  as  to  the  proper  use 
of  food.     Milton  was  a  very  temperate  man  himself. 

458.  Divine  effulgence  is  in  apposition  with  radiant  forms,  and  is  explana 
lory  of  the  latter  phrase. 

467.  Compare:  Similitude. 

468.  To  wAom,  Ifc. :  Raphael's  behaviour  is  every  way  suitable  to  lh< 
dignity  of  his  nature,  and  to  that  character  of  a  sociable  spirit  with  which 
the  author  has  so  judiciously  introduced  him.     He  had  received  instructions 
to  converse  with  Adam,  as  one  friend  converses  with  another,  and  to  warn 
him  of  the  enemy  who  was  contriving  his  destruction.      Accordingly  he  is 
represented  as  sitting  down  at  table  with  Adam,  and  eating  of  the  fruits  ol 
Paradise.     The  occasion  naturally  leads  him  to  his  discourse  on  the  food  cf 

io»  o 


PARAD1BC    LOST. 

0  Adam,  one  Almighty  is,  from  whom 

All  things  proceed,  and  up  to  him  return,  470 

If  not  depraved  from  good,  created  all 

Such  to  perfection,  one  first  matter  all, 

Endued  with  various  forms,  various  degrees 

Of  substance,  and  in  things  that  live,  of  life  : 

But  more  refined,  more  spirituous,  and  pure,  475 

As  nearer  to  him  placed,  or  nearer  tending 

Each  in  their  sev'ral  active  spheres  assign'd, 

Till  body  up  to  spirit  work,  in  bounds 

Proportion'd  to  each  kind.     So  from  the  root 

Springs  lighter  the  green  stalk,  from  thence  the  leave*         480 

More  aery,  last  the  bright  consummate  flow'r 

Spirits  odorous  breathes  :  flow'rs  and  their  fruit, 

Man's  nourishment,  by  gradual  scale  sublimed, 

To  vital  spirits  aspire,  to  animal, 

To  intellectual  :  give  both  life  and  sense,  485 

Fancy  and  understanding  ;  whence  the  soul 

Reason  receives,  and  reason  is  her  being, 

Discursive  or  intuitive  :  discourse 


angels.  After  having  thus  entered  into  conversation  with  man  upon  more 
indifferent  subjects,  he  warns  him  of  the  necessity  of  obedience,  and  makes 
a  natural  transition  to  the  history  of  that  angel  who  was  employed  in  the 
circumvention  of  our  first  parents.  —  A. 

471.  Created  a//,  ffc.  :  That  is,  created  all  good  —  good  to  perfection;  not 
absolutely  so,  but  perfect  in  their  different  kinds  and  degrees,  and  all  consist- 
ing of  one  first  matter,  which  first  matter  is  indued  (indutus)  clothed  upon, 
with  variout  form*,  &c.  —  N. 

474.   Subttance:  Solidity.  _ 

478.  Boundt  :  Limits  or  degrees. 

478.  Dr.  Adam  Clarke,  in  a  volume  of  his  sermons,  makes  some  acute 
observations  on  the  materialism  of  this  poem  ;  but  it  is  not  necessary,  or 
proper,  perhaps,  to  interpret  it  so  exactly  and  literally  as  to  furnish  a  just 
foundation  for  a  charge  so  grave.  Bishop  Newton  also  finds  fault  with  the 
metaphysics  of  the  poet  in  this  passage,  and  regards  it  as  particularly  un- 
warrantable to  attribute  to  an  angel  his  own  false  notions  in  philosophy. 

482.  Spirit*  odorout  :  Spirit*  is  pronounced  here  in  two  syllables,  but  iu  484 
in  one  syllable.  The  second  syllable  of  odorout  is  long. 

488    Ditcurtivt:    Employing  the  process  of  argument.     Intuitive:    Din- 


'  BOOK  v.  227 

Is  oftest  yours  ;  the  latter  most  is  ours, 

DifFring  but  in  degree  ;  of  kind  the  same.  490 

Wonder  not  then,  what  God  for  you  saw  good, 

If  I  refuse  not,  but  convert,  as  you, 

To  proper  substance  :  time  may  come,  when  Men 

With  "Angels  may  participate,  and  find 

No  inconvenient  diet,  nor  too  light  fare  ;  495 

And  from  these  corp'ral  nutriments  perhaps 

Your  bodies  may  at  last  turn  all  to  spirit, 

Improved  by  tract  of  time,  and  wing'd  ascend 

Ethereal,  as  we,  or  may  at  choice 

Here  or  in  heav'nly  Paradises  dwell ;  500 

If  ye  be  found  obedient,  and  retain 

Unalterably  firm  his  love  entire, 

Whose  progeny  you  are.     Mean  while  enjoy 

Your  fill  what  happiness  this  happy  state 

Can  comprehend,  incapable  of  more.  505 

To  whom  the  patriarch  of  mankind  reply'd  : 
0  favourable  Spirit,  propitious  guest, 
Well  hast  thou  taught  the  way  that  might  direct 
Our  knowledge,  and  the  scale  of  nature  set 
From  centre  to  circumference,  whereon  510 

In  contemplation  of  created  things, 
By  steps  we  may  ascend  to  God.     But  say, 

cerning  the  truth  of  propositions  immediately,  without  resorting  to  argu- 
mentation. Ditcourse :  Discursive  reason.  The  power  and  the  act  of  com- 
paring propositions,  and,  from  this  comparison,  of  drawing  conclusions  or 
consequences. 

491.  What:  The  object  of  refuse — that  is,  wonder  not  then  if  I  refuse  not 
what  God  saw  good  for  you. 

498.  Tract:  Duration. 

504.  Your  fill :  Here  may  be  appended  a  comma,  or  the  preposition  of 
may  be  supplied. 

509—10.  The  tcale,  or  ladder,  of  nature  ascends  by  steps  from  a  point,  a 
centre,  to  the  whole  circumference  of  what  mankind  can  see  or  comprehend. 
The  metaphor  is  bold  and  expressive.  Matter — one  first  matter  is  that 
centre.  Diversified  nature  is  the  scale  which  reaches  on  all  sides  beyond 
our  utmost  conceptions. — R. 

512.  Every  part  of  the  vast  system  of  the  universe  is  not  only  connected 


228  PARADISE    LOST 

What  meant  that  caution  join'd,  If  je  be  found 

Obedient  ?     Can  we  want  obedience  then 

To  him,  or  possibly  his  love  desert,  516 

Who  form'd  us  from  the  dust,  and  placed  us  here 

Full  to  the  utmost  measure  of  what  bliss 

Human  desire  can  seek  or  apprehend  ? 

To  whom  the  Angel :  Son  of  Heav'n  and  Earth, 
Attend.     That  thou  art  happy,  owe  to  God  ;  520 

That  thou  continues!  such,  owe  to  thyself; 
That  is,  to  thy  obedience :  therein  stand. 
This  was  that  caution  giv'n  thee  ;  be  advised. 
God  made  thee  perfect,  not  immutable  ; 

And  good  he  made  thee  :  but  to  persevere  525 

He  left  it  in  thy  pow'r  ;  ordain'd  thy  will 
By  nature  free,  not  over-ruled  by  fate 
Inextricable,  or  strict  necessity, 
Our  voluntary  service  he  requires, 

Not  our  necessitated  :  such  with  him  530 

Finds  no  acceptance,  nor  can  find  ;  for  how 
Can  hearts,  not  free,  be  try'd  whether  they  serve 
Willing  or  no,  who  will  but  what  they  must 
By  destiny,  and  can  no  other  choose  ? 

Myself  and  all  th'  angelic  host,  that  stand  535 

In  sight  of  God  enthroned,  our  happy  state 
Hold,  as  you  yours,  while  our  obedience  holds : 
On  other  surety  none.     Freely  we  serve, 
Because  we  freely  love,  as  in  our  will 

To  love  or  not :  in  this  we  stand  or  fall :  540 

And  some  are  fall'n,  to  disobedience  fall'n, 
And  so  from  Heav'n  to  deepest  Hell.     0  fall, 
From  what  high  state  of  bliss  into  what  woe  ! 

with  the  rest  by  a  kind  of  natural  necessity,  but  the  connection  is  apparent 
to  the  contemplative  eye  of  reason ;  and  hence,  having  become  acquainted 
with  the  lowest  circumstance  in  it,  the  mind  is  carried  gradually  and  easily 
on,  till  it  looks  down  from  the  highest  point  on  the  whole  grand  creation  of 
God.— S. 

520.  Otce  to  God :  Acknowledge  your  obligations  to  God. 

321.  Owt  to  thytdf:  Be  indebted  to  thyself,  to  thy  continued  obedienc* 


BOOK  v.  229 

To  whom  our  great  progenitor  :  Thy  words 
Attentive,  and  with  more  delighted  ear,  545 

Divine  Instructor,  I  have  heard,  than  when 
Cherubic  songs  by  night  from  neighb'ring  hills 
Aereal  music  send ;  nor  knew  I  not 
To  be  both  will  and  deed  created  free  ; 

Yet  that  we  never  shall  forget  to  love  550 

Our  Maker,  and  obey  him  whose  command 
Single  is  yet  so  just,  my  constant  thoughts 
Assured  me,  and  still  assure  :  tho'  what  thou  tell'st 
Hath  pass'd  in  Heav'n,  some  doubt  within  me  move, 
But  more  desire  to  hear,  if  thou  consent,  555 

The  full  relation,  which  must  needs  be  strange, 
Worthy  of  sacred  silence  to  be  heard  ; 
And  we  have  yet  large  day ;  for  scarce  the  Sun 
Hath  finish 'd  half  his  journey,  and  scarce  begins 
His  other  half  in  the  great  zone  of  Heav'n.  560 

Thus  Adam  made  request :  and  Raphael, 
After  short  pause,  assenting,  thus  began  : 

548.  Nor  knew  I  not,  $c. :  The  two  negatives  in  this  clause  give  an 
affirmative  sense.  The  meaning,  therefore,  is :  I  knew  both  will  and  deed 
to  be  created  free  ;  I  knew  that  our  will  and  actions  are  free. 

551.  Whose  command,  though  single,  and,  therefore,  on  that  account  to  be 
obeyed,  t*  yet  so  just  (is  besides  so  just),  that  it  lays  a  farther  obligation  upon 
our  obedience. — N. 

554.  Some  doubt :  That  is,  of  the  constancy  of  our  love  to  our  Maker :  a 
higher  order  of  beings  have  ceased  to  love  him. 

557.  Sacred  silence :  Such  as  prevailed  in  offering  sacrifices,  and  perform- 
ing other  religious  ceremonies.  Horace  speaks  of  this,  Ode  ii.  13:  29,  30, 
in  these  terms : 

"  Utrumque  tticro  digna  silentio 
Mirantur  umbra;  tlicere.'' 

562.  Prime :  First.  It  is  customary  with  the  epic  poets  to  introduce,  by 
way  of  episode  and  narrative,  the  principal  events  which  happened  before 
the  action  of  the  poem  commences.  And  as  Homer's  Ulysses  relates  his 
adventures  to  Alcinous,  and  as  Virgil's  ^Eneas  recounts  the  history  of  the 
siege  of  Troy,  and  of  his  own  travels,  to  Dido :  so  the  angel  relates  to 
Adam  the  fall  of  the  angels  and  the  creation  of  the  world,  beginning  his 
narrative  of  the  former  event  much  in  the  same  manner  as  ^Eneas  com- 
mences his  account  of  the  destruction  of  Troy,  Virg.  JEn.  ii.  3 : 
"  Infandum,  regina,  jubes  renovare  dolorem.'' 


230  PARADISE    LOST. 

High  matter  thou  enjoin 'ei  me,  0  prime  of  men, 
Sad  task  and  hard  ;  for  how  shall  I  relate 
To  human  sense  th'  invisible  exploits  565 

Of  warring  Spirits  ?     How  without  remorae 
The  ruin  of  BO  many,  glorious  once 
And  perfect  while  they  stood  ?     How  last  unfold 
The  secrets  of  another  world,  perhaps 

Not  lawful  to  reveal  ?  yet  for  thy  good  570 

This  is  dispensed  ;  and  what  surmounts  the  reach 
Of  human  sense,  I  shall  delineate  so, 
By  lik'ning  spiritual  to  corp'ral  forms, 
As  may  express  them  best :  though  what  if  Earth 
Be  but  the  shadow  of  Heav'n,  and  things  therein  575 

Each  to  other  like,  more  than  on  earth  is  thought  ? 

As  yet  this  world  was  not,  and  Chaos  wild 
Beign'd  where  these  Heav'ns  now  roll,  where  Earth  n/)w  resta 
Upon  her  centre  poised  ;  when  on  a  day 

(For  time,  though  in  eternity,  apply'd  580 

To  motion,  measures  all  things  durable 
By  present,  past,  and  future)  on  such  day 
As  Heav'n ;s  great  year  brings  forth,  th'  empyreal  host 
Of  angels  by  imperial  summons  call'd, 
Innumerable  before  th'  Almighty's  throne  585 

574-76.  A  very  skilful  suggestion  is  here  made,  that  renders  plausible  the 
bold  inventions  of  the  poet,  especially  in  describing  the  battles  of  the  fallen 
angels. 

583.  Jit  Heaven?!  great  year :  Plato's  great  year  seems  to  have  been  in  the 
poet's  thoughts : 

••  Magnus  ab  integro  teclornm  nttcitur  ordo." 

Virf  •  Kc.  ir.  ft. 

The  great  year  of  the  heavens,  according  to  Plato,  was  the  revolution  of 
all  the  spheres.  Everything  returns  to  where  it  set  out,  when  the  motion 
of  the  spheres  first  began.  This  was  a  fit  time  for  the  declaration  of  the 
vicegerency  of  the  Son  of  God.  Milton  selects  a  similar  period  for  the 
birth  of  the  angels  (861) ,  imagining  such  vast  revolutions  prior  to  the  creation 
of  angels  and  of  the  world.  So  far  back  into  eternity  did  the  comprehensive 
mind  of  the  poet  carry  him. — R. 

583.  Th'  empyreal  hott,  tft. :  The  bint  of  this  august  assembly  was,  pro- 
bably, derived  from  Job  i.  6  ;  1  Kings  zxii.  19. 


BOOK    V.  231 

Forthwith  from  all  the  ends  of  Heav'n  appear'd 

Under  their  Hierarchs  in  order  bright : 

Ten  thousand  thousand  ensigns  high  advanced, 

Standards  and  gonfalons  'twist  van  and  rear 

Stream  in  the  air,  and  for  distinction  serve  690 

Of  hierarchies,  of  orders,  and  degrees ; 

Or  in  their  glitt'ring  tissues  bear  emblazed 

Holy  memorials,  acts  of  zeal  and  love 

Recorded  eminent      Thus  when  in  orbs 

Of  circuit  inexpressible  they  stood,  595 

Orb  within  orb,  the  Father  infinite, 

By  whom  in  bliss  imbosom'd  sat  the  Son, 

Amidst  as  from  a  flaming  mount,  whose  top 

Brightness  had  made  invisible,  thus  spake  : 

Hear,  all  ye  Angels,  progeny  of  light,  600 

Thrones,  Dominations,  Princedoms,  Virtues,  Pow'rs, 
Hear  my  decree,  which  unrevoked  shall  stand : 
This  day  I  have  begot  whom  I  declare 
My  only  Son  ;  and  on  this  holy  hill 

Him  have  anointed,  whom  ye  now  behold  605 

At  my  right  hand  ;  your  Head  I  him  appoint ; 
And  by  myself  have  sworn,  to  him  shall  bow 
All  knees  in  Heav'n,  and  shall  confess  him  Lord : 
Under  his  great  vicegerent  reign  abide 

United  as  one  individual  soul,  610 

For  ever  happy.     Him  who  disobeys, 
Me  disobeys,  breaks  union,  and  that  day 
Cast  out  from  God,  and  blessed  vision,  falls, 
Into  utter  darkness,  deep  engulph'd,  his  place 
Ordain M  without  redemption,  without  end.  615 

So  spake  th'  Omnipotent :  and  with  his  words 
All  seem'd  well  pleased  ;  all  seem'd,  but  were  not  all. 
That  day,  as  other  solemn  days,  they  spent 

590.  Gonfalon* :  Colours. 

601.  Thronet,  tjc. :  Names  or  titles  for  distinguishing  the  various  orders  or 
ranks  of  angels. 

607.  Bow:  Isaiah  xlv.  23  ;  Phil.  ii.  9-11. 


232  PARADISE    LOST. 

In  song  and  dance  about  the  sacred  hill ; 

Mystical  dance,  which  yonder  starry  sphere  620 

Of  planets  and  of  fix'd,  in  all  her  wheels 

Resembles  nearest,  mazes  intricate, 

Eccentric,  intervolved,  yet  regular 

Then  most,  when  most  irregular  they  seem  ; 

And  in  their  motions  harmony  divine  625 

So  smooths  her  charming  tones,  that  God's  own  ear 

Listens  delighted.     Ev'ning  now  approach'd 

(For  we  have  also  our  ev'ning  and  our  mom, 

We  ours  for  change  delectable,  not  need) 

Forthwith  from  dance  to  sweet  repast  they  turn  630 

Desirous  ;  all  in  circles  as  they  stood, 

Tables  are  set,  and  on  a  sudden  piled 

With  angels'  food,  and  rubied  nectar  flows 

In  pearl,  in  diamond,  and  massy  gold, 

Fruit  of  delicious  vines,  the  growth  of  Heav'n.  635 

On  flow'rs  reposed,  and  with  fresh  flow'rete  crown'd, 

They  eat,  they  drink,  and  in  communion  sweet 

Quaff  immortality  and  joy,  secure 

Of  surfeit,  where  full  measure  only  bounds 

620.  Myttical:  Complicated. 

622.  Maze* :  Windings  and  turnings.  Eccentric :  Revolving  about  a  dif- 
ferent centre.  Intervolved :  Involved  one  within  another. 

625.  Job  xxxviii.  37.  There  seems  in  this  line  to  be  an  allusion  to  the 
Pythagorean  doctrine  of  the  "  music  of  the  spheres."  Pythagoras  was  so  great 
an  enthusiast  in  music,  that  he  not  only  assigned  to  it  a  conspicuous  place  in 
his  system  of  education,  but  even  supposed  that  the  heavenly  bodies  them- 
selves were  arranged  at  distances  corresponding  to  the  intervals  of  the 
diatonic  scale,  and  imagined  them  to  pursue  their  sublime  march  to  notes 
created  by  their  own  harmonious  movements,  called  "  the  music  of  the 
spheres;"  but  he  maintained  that  this  celestial  concert,  though  loud  and 
grand,  is  not  audible  to  the  feeble  organs  of  man,  but  only  to  the  gods. — 
OI-MSTED'S  LETTERS  OK  ASTRONOMY. 

633.  Rubied :  Nectar  of  the  colour  of  the  rubies.     Homer's  Iliad  xix.  38, 

iritr.if  iavBntr. 

638.  Secure  of  turfeit :  Free  from  danger  of  excessive  indulgence. 
639.   Where  full  mtatvrt.  Ifc. :  Full  measure  is  the  only  thing  that  limits 
hem.     The  utmost  they  are  capable  of  containing  is  the  only  bound  set  to 


BOOK   v.  233 

Excess,  before  th'  All-bounteous  King,  who  show'r'd  640 

With  copious  hand,  rejoicing  in  their  joy. 

Now  when  ambrosial  night  with  clouds  exhaled 

From  that  high  mount  of  God,  whence  light  and  shade 

Spring  both,  the  face  of  brightest  Heav'n  had  chang'd 

To  grateful  twilight  (for  night  comes  not  there  645 

In  darker  veil)  and  roseate  dews  disposed 

All  but  th'  unsleeping  eyes  of  God  to  rest : 

Wide  over  all  the  plain,  and  wider  far 

Than  all  this  globous  earth  in  plain  outspread 

(Such  are  the  courts  of  God)  th'  angelic  throng,  650 

Dispersed  in  bands  and  files,  their  camp  extend 

By  living  streams  among  the  trees  of  life, 

Pavilions  numberless,  and  sudden  rear'd, 

Celestial  tabernacles,  where  they  slept 

Fann'd  with  cool  winds ;  save  those  who  in  their  course        655 

Melodious  hymns  about  the  sov'reign  throne 

Alternate  all  night  long  :  but  not  so  waked 

Satan  ;  so  call  him  now,  his  former  name 

Is  heard  no  more  in  Heav'n  ;  he  of  the  first, 

If  not  the  first  Arch- Angel,  great  in  pow'r,  660 

In  favour,  and  pre-eminence,  yet  fraught 

With  envy  'gainst  the  Son  of  God,  that  day 

Honour'd  by  his  great  Father,  and  proclaim'd 

Messiah  King  anointed,  could  not  bear 

Through  pride  that  sight,  and  thought  himself  impair'd.       665 

them ;  they  have  full  measure,  but  they  cannot  be  too  full — they  'cannot 
overflow :  without  overflowing,  full. 

642.  Ambrotial  night :  Refreshing  by  the  sleep  which  it  affords,  as  the 

-1.  Called  ambrosia,  was  refreshing  to  the  beings  using  it.  Homer's  Iliad, 
i.  57. 

650.  Rev.  xxii. 

653.  Their  camp,  embracing  pavilions  or  tents,  numberless,  and  suddenly 
reared. 

657.  Alternate  melodious  hymns;  that  is,  sung  by  turns.  Not  to  waked: 
Did  not  so  employ  his  waking  powers. 

862.   With  envy :  Here  is  set  forth  the  origin  of  the  apostasy  in  heaven. 


834  PARADISE    LOST. 

Deep  malice  thence  conceiving,  and  disdain, 

Soon  as  midnight  brought  on  the  dusky  hour 

Friendliest  to  sleep  and  silence,  he  resolved 

With  all  his  legions  to  dislodge,  and  leave 

Un  worshipped,  unobey'd  the  throne  supreme  670 

Contemptuous,  and  his  next  subordinate 

Awak'ning,  thus  to  him  in  secret  spake : 

Sleep'st  thou,  companion  dear  ?     What  sleep  can  close 
Thy  eye-lids  ?  and  remember'st  what  decree 
Of  yesterday,  so  late  hath  pass'd  the  lips  675 

Of  Heav'n's  Almighty !     Thou  to  me  thy  thoughts 
Wast  wont,  I  mine  to  thee  was  wont  to  impart ; 
Both  waking  we  were  one  ;  how  then  can  now 
Thy  sleep  dissent  ?     New  kws  thou  seest  imposed  ; 
New  laws  from  him  who  reigns,  new  minds  may  raise          680 
In  us  who  serve,  new  counsels  to  debate 
What  doubtful  may  ensue  :  more  in  this  place 
To  utter  is  not  safe.     Assemble  thou 
Of  all  those  myriads  which  we  lead  the  chief ; 
Tell  them  that  by  command,  ere  yet  dim  night  685 

Her  shadowy  cloud  withdraws,  I  am  to  haste, 
And  all  who  under  me  their  banners  wave, 
Homeward  with  flying  march  where  we  possess 
The  quarters  of  the  north  ;  there  to  prepare 

671.  Beelzebub  is  here  referred  to. 

684.  Tht  chief:  The  chief  angels ;  the  chiefs. 

685.  He  begins  his  revolt  with  a  lie.    John  viii.  44. — V. 

689.  The  quarter*  of  the  north :  Language  drawn  from  what  Isaiah  says 
of  the  king  of  Babylon,  xiv.  12;  and  from  the  prophecies  of  Jeremiah,  i.  14  ; 
jv.  6 ;  vi.  1.  Shakspeare,  before  Milton,  had  called  Satan  the  monarch  of  the 
north.  Henry  VI.  Act  v.  Bishop  Newton  informs  us  that  he  had  seen  a 
Latin  poem  by  Val marina,  printed  in  1627,  at  Vienna,  the  plan  of  which,  in 
many  particulars  is  very  similar  to  Paradise  Lost.  It  opens  with  the  ex- 
altation of  the  Son  of  God,  and  therefore  Lucifer  revolts,  and  draws  a  thin] 
part  of  the  angels  after  him  into  the  quarter*  of  the  north.  He  thinks  it 
more  probable  that  Milton  had  seen  this  poem  than  some  others  from  which 
he  is  charged  with  borrowing  largely,  being  a  universal  scholar,  reading  all 
sorts  of  books,  and  taking  hints  from  the  moderns  as  well  as  the  ancient*. 
There  is  also  an  Italian  poem,  printed  in  Venice,  in  1590,  which,  as  some 


BOOK  v.  235 

Fit  entertainment  to  receive  our  King  690 

The  great  Messiah,  and  his  new  commands  ; 
Who  speedily  through  all  the  hierarchies 
Intends  to  pass  triumphant,  and  give  laws. 
.       So  spake  the  false  Arch-Angel,  and  infused 
Bad  influence  into  th'  unwary  breast  695 

Of  his  associate  :  he  together  calls, 
Or  sev'ral  one  by  one?  the  regent  pow'rs, 
Under  him  regent :  tells  as  he  was  taught, 
That  the  Most  High  commanding,  now  ere  night, 
Now  ere  dim  night  had  disencumber'd  Heav'n,  700 

The  great  hierarchal  standard  was  to  move  ; 
Tells  the  suggested  cause,  and  casts  between 
Ambiguous  words  and  jealousies,  to  sound 
Or  taint  integrity :  but  all  obey'd 

The  wonted  signal  and  superior  voice  705 

Of  their  great  potentate  ;  for  great  indeed 
His  name,  and  high  was  his  degree  in  Heav'n ! 
His  count'nance,  as  the  morning  star  that  guides 
The  starry  flock,  allured  them,  and  with  lies 
Drew  after  him  the  third  part  of  HeavVs  host.  710 

Mean  while  th'  Eternal  Eye,  whose  sight  discerns 

think,  Milton  may  have  also  seen,  and  been  indebted  to.  It  describes  the 
battle  of  the  angels  against  Lucifer.  The  poem  of  Tasso  on  the  Creation, 
has  been  generally  neglected,  but  seems  not  to  have  altogether  escaped  the 
notice  of  Milton  in  preparing  Paradise  Lost.  Todd  mentions  yet  another 
obscure  poem,  by  a  different  author,  printed  at  Venice,  in  1608,  and  also 
treating  upon  the  subject  of  the  Creation,  to  which,  possibly,  Milton  had 
access. 

702.  Tells  the  cause  that  Satan  had  suggetted,  namely,  to  prepare  enter- 
tainment for  their  new  king,  and  to  receive  his  laws,  interspersing  his  re- 
marks with  ambiguous  words,  and  words  provocative  of  jealousy  in  angeli 
minds. 

70S-9.  Countenance with,  lies,  tfc. :  Satan's  countenance,  not  reveal- 
ing the  base  intentions  he  sought  to  fulfil,  allured,  and  deceived  them,  as  with 
lies.  Compare  Rev.  xii.  3,  4. 

711.  Milton  frequently  takes  a  liberty,  allowable  in  a  poet,  of  expressing 
only  some  part  or  quality  of  a  person,  where  he  means  the  person  himself, 
and  goes  on  to  say  things,  which,  properly  speaking,  are  applicable  only  to  the 
person  himself.  His  countenance  and  tli1  Eternal  eye  (711),  are  employed  as 


236  PARADISE    LOST 

Abstrusest  thoughts,  from  forth  his  holy  mount, 

And  from  within  the  golden  lamps  that  burn 

Nightly  before  him,  saw  without  their  light 

Rebellion  rising; saw  in  whom,  how  spread  715 

Among  the  sons  of  morn,  what  multitudes 

Were  banded  to  oppose  his  high  decree ; 

And  smiling  to  bis  only  Son,  thus  said  : 

Son,  thou  in  whom  my  glory  I  behold 

In  full  resplendence,  Heir  of  all  my  might,  720 

Nearly  it  now  concerns  us  to  be  sure 
Of  our  omnipotence,  and  with  what  arms 
We  mean  to  hold  what  anciently  we  claim 
Of  Deity  or  empire  ;  such  a  foe 

Is  rising,  who  intends  to  erect  his  throne  726 

Equal  to  ours,  throughout  the  spacious  north  ; 
Nor  so  content,  hath  in  his  thought  to  try 
In  battle  what  our  pow'r  is,  or  our  right. 
Let  us  advise,  and  to  this  hazard  draw 

With  speed  what  force  is  left,  and  all  employ  730 

In  our  defence,  lest  unawares  we  lose 
This  our  high  place,  our  sanctuary,  our  hill. 

To  whom  the  Son,  with  calm  aspect  and  clear, 
Lightning  divine,  ineffable,  serene, 

Made  answer  :  Mighty  Father,  thou  thy  foes  736 

Justly  hast  in  derision,  and  secure 

the  part  for  whole,  or  the  person  to  whom  they  respectively  belong.  The 
acts  of  smiling  and  speaking  (718),  therefore,  are  not  attributed  to  the  eye 
(711) ,  but  to  the  Eternal.  Compare  Pa.  ii. 

713.  Alluding  to  the  lampt  in  John's  vision,  Rev.  iv.  5,  "And  there  were 
•even  lamps  of  fire  burning  before  the  throne." 

716.  Son*  of  morn:  An  epithet  describing  the  angels,  as  Lucifer  is  so 
called  in  Is.  xiv.  12.  It  is  supposed  that  this  epithet  is  given,  either  on 
account  of  their  early  creation,  or  to  express  angelic  beauty  and  gladnvn, 
the  morning  being  the  most  delightful  part  of  the  day. 

719.  Compare  Heb.  i.  2,  3. 

734.  Lightning :  For  light'nmg  or  lightening,  a  participle,  and  qualifying 
atpect.     It  means  shedding  or  diffusing  light,  and  is  qualified  by  the  follow 
Ing  adjectives  used  adverbially. 


BOOK  v.  237 

Laugh'st  at  their  vain  designs  and  tumults  vain, 

Matter  to  me  of  glory,  whom  their  hate 

Illustrates,  when  they  see  all  regal  pow'r 

Giv'n  me  to  quell  their  pride,  and  in  event  740 

Know  whether  I  be  dextrous  to  subdue 

Thy  rebels,  or  be  found  the  worst  in  Heav'n. 

So  spake  the  Son ;  but  Satan  with  his  pow'rs 
Far  was  advanced  on  winged  speed,  an  host 
Innumerable  as  the  stars  of  night, 
Or  stars  of  morning,  dew-drops,  which  the  Sun 
Impearls  on  ev'ry  leaf  and  ev'ry  flow'r. 
Regions  they  pass'd,  the  mighty  regencies 
Of  Seraphim,  and  Potentates,  and  Thrones, 
In  their  triple  degrees ;  regions  to  which  750 

All  thy  dominion,  Adam,  is  no  more 
Than  what  this  garden  is  to  all  the  earth, 
And  all  the  sea,  from  one  entire  globose 
Stretch'd  into  longitude  ;  which  having  pass'd, 
At  length  into  the  limits  of  the  north  755 

739.  Illustrates :  Brings  into  clearer  notice. 
742.   Worst:  Weakest. 

746.  Stars  of  morning :  Casimer  calls  the  dews  "  stelluls  noctis  deceden 
tis."    The  sun  impearls  the  drops  of  dew  ;  that  is,  gives  them  the  appear- 
ance of  pearls.     V.  2. 

747.  Impearls :  Du  Bartas,  in  the  translation,  thus  writes : 

" the  flowery  meads 

Impeurl'd  with  tear*,  which  sweet  Aurora  sheds." 

T. 

750.  Triple  dtgrett :  An  idea  borrowed  from  Tasso  and  the  schoolmen. 

753.  Globose:  Globe. 

754.  Longitude :  Length.     Which :  Which  regions. 

755.  Jit  length  into  the  limits,  Sfc. :  The  revolt  in  Heaven  is  described  witn 
great  force  of  imagination,  and  a  fine  variety  of  circumstances.     The  learned 
reader  cannot  but  be  pleased  with  the  poet's'  imitation  of  Homer,  in  762. 
Homer  mentions  persons  and  things,  which,  he  tells  us,  in  the  language  of 
the  gods  are  called  by  different  names  from  those  they  go  by  in  the  language 
of  men.     Milton  has  imitated  him  with   his  usual  judgment  in  this   par- 
ticular place,  wherein  he  has,  likewise,  the  authority  of  Scripture  to  justify 
bim.  —A. 


238  PARADISE    LOST. 

They  came,  and  Satai  to  his  royal  seat 

High  on  a  hill,  far  blazing,  as  a  mount 

Raised  on  a  mount,  with  pyramids  and  tow'rs 

From  diamond  quarries  hewn,  and  rocks  of  gold ; 

The  palace  of  great  Lucifer  (so  call  760 

That  structure  in  the  dialect  of  men 

Interpreted)  which  not  long  after,  he 

Affecting  all  equality  with  God, 

In  imitation  of  that  mount  whereon 

Messiah  was  declared  in  sight  of  Heav'n,  765 

The  Mountain  of  the  Congregation  call'd  ; 

For  thither  he  assembled  all  his  train. 

Pretending  so  commanded  to  consult 

About  the  great  reception  of  their  Ring, 

Thither  to  come,  and  with  calumnious  art  770 

Of  counterfeited  truth,  thus  held  their  ears  : 

Thrones,  Dominations,  Princedoms,  Virtue1*,  Pow'rs, 
If  these  magnific  titles  yet  remain 
Not  merely  titular,  since  by  decree 

Another  now  hath  to  himself  ingross'd  775 

All  pow'r,  and  us  eclipsed  under  the  name 
Of  King  Anointed,  for  whom  all  this  haste 
Of  midnight  march,  and  hurried  meeting  here, 
This  only  to  consult,  how  we  may  best, 

With  what  may  be  devised  of  honours  new,  780 

Receive  him  coming  to  receive  from  us 
Knee-tribute  yet  unpaid,  prostration  vile, 
Too  much  to  one,  but  double  how  endured, 
To  one  and  to  his  image  now  proclaim'd  ? 
But  what  if  better  counsels  might  erect  785 

Our  minds,  and  teach  us  to  cast  off  this  yoke  ? 
Will  ye  submit  your  necks,  and  choose  to  bend 
The  supple  knee  ?     Ye  will  not,  if  I  trust 
To  knew  ye  right ;  or  if  ye  know  yourselves 

766.  Alluding  to  Is.  xiv.  13. 

772.   Virtutt :  An  order  of  angel*.    See  837. 

784-83.  To  ant :  The  Father.     Hit  imagt :  The  Son  of  God. 


BOOK  v.  239 

Natives  and  sons  of  Heav'n  possess'd  before  790 

By  none,  and  if  not  equal  all,  yet  free, 

Equally  free  ;  for  orders  and  degrees 

Jar  not  with  liberty,  but  well  consist. 

Who  can  in  reason  then  or  right  assume 

Monarchy  over  such  as  live  by  right  795 

His  equals,  if  in  pow'r  and  splendour  less, 

In  freedom  equal  ?  or  can  introduce 

Law  and  edict  on  us,  who  without  law 

Err  not  ?  much  less  for  this  to  bo  our  Lord, 

And  look  for  adoration,  to  th'  abuse  800 

Of  those  imperial  titles  which  assert 

Our  being  ordain'd  to  govern,  not  to  serve. 

Thus  far  his  bold  discourse  without  control 
.     Had  audience,  when  among  the  Seraphim 

Abdiel,  than  whom  none  with  more  zeal  adored  805 

The  Deity,  and  divine  commands  obey'd, 
Stood  up,  and  inva  flame  of  zeal  severe, 
The  current  of  his  fury  thus  opposed  : 

0  argument,  blasphemous,  false,  and  proud  ! 
Words  which  no  ear  ever  to  hear  in  Heav'n  810 

Expected,  least  of  all  from  thee,  Ingrate, 
In  place  thyself  so  high  above  thy  peers. 
Canst  thou  with  impious  obloquy  condemn 
The  just  decree  of  God,  pronounced  and  sworn, 

790.  Possessed  refers  to  Heaven.  The  meaning  is:  No  one  possessed 
Heaven  before  them ;  they  are  a  sort  of  Aborigines.  This  idea  is  more 
fully  expressed  in  859. 

792    Jar:  Disagree.     The  metaphor  is  drawn  from  discords  in  music. 

799.  Much  leu,  STC.  :  The  construction  is  difficult,  but  may  thus  be  under- 
stood :  Much  less  (in  reason  or  right)  can  he  introduce  law  and  edict  on  u* 
for  tbJs  purpose,  namely,  to  be  our  Lord. 

800.  To  the  abuse,  Sfc. :  It  means,  and  thus  abuse  those  titles  by  which 
Satai.  addressed  his  associates,  772-74.    The  above  argument  is  answered  by 
Abdiel,  831. 

803.  Bold  discourse :  Satan  had  impiously  assumed  an  equality  with  God ; 
tni  on  this  ground  had  refused  him  the  homage  of  obedience. 

C09.  Blasphemous :  It  will  be  noticed  that  the  second  syllable  must  b* 
pronounced  long,  or  receive  the  stress  of  voice. 


240  PARADISE    LOST. 

That  to  his  only  SOD,  by  right  endued  816 

With  regal  sceptre,  ev'ry  soul  in  Heav'n 

Shall  bend  the  knee,  and  in  that  honour  due 

Confess  him  rightful  King  ?     Unjust,  thou  say'st, 

Flatly  unjust,  to  bind  with  laws  the  free, 

And  equal  over  equals  to  let  reign,  820 

One  over  all  with  unsucceeded  pow'r. 

Shalt  thou  give  law  to  God  ?     Shalt  thou  dispute 

With  him  the  points  of  liberty,  who  made 

Thee  what  thou  art,  and  form'd  the  pow'rs  of  Heav'n 

Such  as  he  pleased,  and  circumscribed  their  being  ?  825 

Yet,  by  experience  taught,  we  know  how  good, 

And  of  our  good  and  of  our  dignity 

How  provident  he  is,  how  far  from  thought 

To  make  us  less,  bent  rather  to  exalt 

Our  happy  state  under  one  head  more  near  830 

United.     But  to  grant  it  thee  unjust, 

That  equal  over  equals  monarch  reign  : 

Thyself,  though  great  and  glorious,  dost  thou  count, 

Or  all  angelic  nature  join'd  in  one, 

Equal  to  him  begotten  Son  ?  by  whom  835 

AB  by  his  Word  the  mighty  Father  made 

All  things,  ev'n  thce  ;  and  all  the  Spirits  of  Heav'n 

By  him  created  in  their  bright  degrees, 

Crown'd  them  with  glory,  and  to  their  glory  named 

Thrones,  Dominations,  Princedoms,  Virtues,  Pow'rs,  840 

Essential  Pow'rs  ;  nor  by  his  reign  obscured, 

But  more  illustrious  made  ;  since  he  the  Head 

One  of  our  number  thus  reduced  becomes ; 

His  laws  our  laws ;  all  honour  to  him  done 

021.  With  vntwxteded  power :  Power  which  admit!  of  no  successor — per 
petital. 

824.  Point*  of  liberty  :  Questions  relating  to  liberty. 

836-37.  John  i.  3 ;  Coloss.  i.  15-18 ;  Heb.  i.  2. 

840.  This  line  is  a  translation  of  one  in  the  frontispiece  of  Keywood  . 
Hierarchy  of  Angels : 

••  Throni,  Dominitionei.  Principttoi.  Virtntei.  roteiUtei.'' 
843.  htdvctd :  In  the  MOM  of  constituted. 


BOOK    V.  241 

Returns  our  own.     Cease  then  this  impious  rage,  845 

And  tempt  not  these  ;  but  hasten  to  appease 
Th'  incensed  Father,  and  th'  incensed  Son, 
While  pardon  may  be  found,  in  time  besought. 

So  spake  the  fervent  Angel ;  but  his  zeal 
None  seconded,  as  out  of  season  judged,  850 

Or  singular  and  rash,  whereat  rejoiced 
Th'  Apostate,  and  more  haughty  thus  replied : 

That  we  were  form'd  then,  say'st  thou  ?  and  the  work 
Of  secondary  hands,  by  task  transferred 

From  Father  to  his  Son  ?     Strange  point,  and  new !  855 

Doctrine  which  we  would  know  whence  learn'd  :  who  saw 
When  this  creation  was  ?     Remember'st  thou 
Thy  making,  while  the  Maker  gave  thee  being  ? 
We  know  no  time  when  we  were  not  as  now ; 
Know  none  before  us,  self-begot,  self-raised  860 

By  our  own  quick'ning  pow'r,  when  fatal  course 
Had  circled  his  full  orb,  the  birth  mature 
Of  this  our  native  Heav'n,  ethereal  sons. 
Our  puissance  is  our  own  ;  our  own  right  hand 
Shall  teach  us  highest  deeds,  by  proof  to  try  865 

Who  is  our  equal :  then  thou  shalt  behold 

853.  The  opinion  that  the  angels  were  not  created,  but  self-existent,  is 
here  advanced,  or  alluded  to  by  Satan.  In  Book  IX.  145,  he  proposes  the 
opinion  as  a  matter  of  question. 

855.  Point :  Assertion. 

861.  Fatal  course :  Destiny.  An  allusion  seems  here  to  be  made  to  ancient 
philosophy,  according  to  which  Destiny  (or  Fate)  was  a  secret  and  invisible 
power  or  virtue,  which,  with  incomprehensible  wisdom  regulated  all  the 
occurrences  of  this  world,  which  to  human  eyes  appear  irregular  and  fortui- 
tous. The  Stoics,  however,  understood  by  Destiny  a  certain  concatenation  of 
things,  which,  from  all  eternity,  follow  each  other  of  absolute  necessity 
there  being  no  power  able  to  interrupt  their  connection.  To  this  invisible 
,K>wer  even  the  gods  were  compelled  to  succumb. — BRANDE. 

We  may  observe  that  our  author  makes  Satan  a  fatalist.  We  angels 
(says  he)  were  self-begot,  self-raised,  by  our  own  quickening  power  when  the 
course  of  fate  had  completed  its  full  round  and  period  :  then  we  were  the  birth 
mature — the  production,  in  due  season,  of  this  our  native  Heaven.  No  com- 
pliment to  fatalism  to  put  it  into  the  mouth  of  the  devil. — N. 

863.  Puissance:  Power. 


242  PARADISE   LOST. 

Whether  by  supplication  we  intend 

Address,  and  to  begirt  th'  almighty  throne 

Beseeching  or  besieging.     This  report, 

These  tidings,  carry  to  th'  Anointed  King  ;  870 

And  fly,  ere  evil  intercept  thy  flight. 

He  said,  and  as  the  sound  of  waters  deep 
Hoarse  murmur  echo'd  to  his  words  applause 
Through  the  infinite  host ;  nor  less  for  that 
The  flaming  Seraph  fearless,  though  alone  875 

Encompass M  round  with  foes,  thus  answer'd  bold : 

O  alienate  from  God,  0  Spirit  accursed, 
Forsaken  of  all  good  !     I  see  thy  fall 
Determined,  and  thy  hapless  crew  involved 
In  this  perfidious  fraud,  contagion  spread  880 

Both  of  thy  crime  and  punishment :  henceforth 
No  more  be  troubled  how  to  quit  the  yoke 
Of  God's  Messiah :  those  indulgent  laws 
Will  not  be  now  vouchsafed  ;  other,  decrees 
Against  thee  are  gone  forth  without  recall ;  38£ 

That  golden  sceptre,  which  thou  didst  reject, 
Is  now  an  iron  rod,  to  bruise  and  break 
Thy  disobedience.     Well  thou  didst  advise, 
Yet  not  for  thy  advice  or  threats  I  fly 

These  wicked  tents  devoted,  lest  the  wrath  890 

Impendent,  raging  into  sudden  flame, 
Distinguish  not ;  for  soon  expect  to  feel 
His  thunder  on  thy  head,  devouring  fire  ; 
Then  who  created  thee  lamenting  learn, 
When  who  can  uncreate  thee  thou  shalt  know.  895 

80  spake  the  Seraph  Abdicl,  faithful  found 

869.  Beseeching  or  betieging :  Addison  object*  to  this,  and  other  examples 
of  alliteration,  as  wanting  in  dignity ;  yet,  in  this  instance  it  seems  so 
natural  and  unstudied,  that  we  cannot  reasonably  object  to  it 

872.  Rev.  xix.  6. 

879.  Crew :  A  term  that  well  expresses  their  miserable  and  guilty  state. 

887.  Ps.  ii.  9. 

890.  Lett :  Before  this  supply  the  words,  "  but  I  fly." 

896.  The  Seraph  Abdid:  The  part  of  Abdiel,  who  was  the  only  spirit  b 


BOOK  v.  243 

Among  the  faithless,  faithful  only  he  ; 

Among  innumerable  false,  unmoved, 

Unshaken,  unseduced,  unterrified, 

His  loyalty  he  kept,  his  love,  his  zeal ;  900 

Nor  numbers,  nor  example,  with  him  wrought 

To  swerve  from  truth,  or  change  his  constant  mind, 

Though  single.     From  amidst  them  forth  he  pass'd, 

Long  way  through  hostile  scorn,  which  he  sustain'd 

Superior,  nor  of  violence  fear'd  aught ;  905 

And  with  retorted  scorn  his  back  he  turn'd 

On  those  proud  tow'rs  to  swift  destruction  doom'd. 

this  infinite  host  of  angels  that  preserved  his  allegiance  to  his  Maker,  ex- 
hibits to  us  a  noble  model  of  religious  singularity.  The  zeal  of  the  Seraph 
breaks  forth  in  a  becoming  warmth  of  sentiments  and  expressions,  as  the 
character  which  is  given  us  of  him  denotes  the  generous  scorn  and  intre- 
pidity which  attends  heroic  virtue.  The  author,  doubtless,  designed  it  as  a 
pattern  to  those  who  live  among  mankind  in  their  present  state  of  degene- 
racy and  corruption. — A. 


MILTON'S  PORTRAIT  OF  THE  ANGELS  AND  DEVILS. 
Milton's  management  of  his  angels  and  devils  proves,  as  much  as  anything 
in  the  poem,  the  versatility  of  his  genius,  the  delicacy  of  his  discrimination 
of  character,  that  Shakspearian  quality  in  him  which  has  been  so  much  over- 
looked. To  break  up  the  general  angel  or  devil  element  into  so  many  finely- 
individualized  forms  ;  to  fit  the  language  to  the  character  of  each ;  to  do  this 
in  spite  of  the  dignified  and  somewhat  unwieldy  character  of  his  style  ;  to 
avoid  insipidity  of  excellence  in  his  seraphs,  and  inspidity  of  horror  in  his 
fiends ;  to  keep  them  erect  and  undwindled,  whether  in  the  presence  of  Satan 
on  the  one  side,  or  of  Messiah  on  the  other, — was  a  problem  requiring  skill 
as  well  as  daring,  dramatic  as  well  as  epic  powers.  No  mere  mannerist  could 
have  succeeded  in  it.  Yet,  what  vivid  portraits  has  he  drawn  of  Michael, 
Raphael  (how  like,  in  their  difference  from  each  other,  as  well  as  in  their 
names,  to  the  two  great  Italian  painters  !) ,  Abdiel,  Uriel,  Beelzebub,  Moloch, 
Belial,  Mammon — all  perfectly  distinct ;  all  speaking  a  leviathan  language, 
which,  in  all,  however,  is  modified  by  the  character  of  each,  and  in  none  sinks 
into  mannerism.  If  Milton  had  not  been  the  greatest  of  epic  poets,  he  might 
have  been  the  second  of  dramatists.  Macaulay  has  admirably  shown  how, 
or  rather  that  Shakspeare  has  preserved  the  distinction  between  similar  char- 
acters, such  as  Hotspur  and  Falconbridge ;  and  conceded  even  to  Madame 
D'Arblay  a  portion  of  the  same  power,  in  depicting  several  individuals,  all 
young,  all  clever,  all  clergymen,  all  in  love,  and  yet  all  unlike  each  other. 
But  Milton  has  performed  a  much  more  difficult  achievement.  He  has  re 


244  PARADISE    LOST. 

presented  five  devils,  all  fallen,  all  eloquent,  all  in  torment,  bate,  and  hell, 
and  yet  ah  so  distinct  that  you  could  with  difficulty  interchange  a  line  of  the 
utterances  of  each.  None  but  Satan,  the  incarnation  of  egotism,  could  have 
said — 

'•  What  milter  where,  if  I  be  « till  the  tame  ?•' 

None  but  Moloch — the  rash  and  desperate— could  thus  abruptly  have  broken 
tilence — 

"  My  sentence  U  lor  open  war.'1 
None  but  Belial — the  subtile,  far-revolving  fiend— could  have  spoken  of 

••  Those  thought*  that  wander  through  eternity.1' 

None  but  Mammon — the  down-looking  demon — would  ever,  alluding  to  the 
cubterranean  riches  of  Hell,  have  asked  the  question — 

'•  What  can  Iltai'tn  .<Auic  more  ?" 

Or,  who  but  Beelzebub,  the  Metternich  of  Pandemonium,  would  have  com- 
menced his  oration  with  such  grave,  terrific  irony  as — 

'•  Thronet.  and  imperial  poweri,  offspring  of  Heaven, 
Ethereal  virtue*,  or  these  titles  now 
.Vast  w ••  renounce,  mad  changing  style,  be  called 
Princ**  tfHell?" 

GlLJILLA*. 


BOOK  VI. 


THE   ARGUMENT. 

RAPHAEL  continues  to  relate  how  Michael  and  Gabriel  were  sent  forth  to 
battle  against  Satan  and  his  Angels.  The  first  fight  described ;  Satan  and 
bis  Powers  retire  under  night ;  he  calls  a  council,  invents  devilish  engines, 
which,  in  the  second  day's  fight,  put  Michael  and  his  angels  to  some  disorder ; 
but  they  at  length,  pulling  up  mountains,  overwhelmed  both  the  force  and 
machines  of  Satan.  Yet  the  tumult  not  so  ending,  God  on  the  third  day  sends 
Messiah  his  Son,  for  whom  he  had  reserved  the  glory  of  that  victory ;  He, 
in  the  power  of  his  Father,  coming  to  the  place,  and  causing  his  legions  to 
stand  still  on  either  side,  with  his  chariot  and  thunder  driving  into  the  midst 
of  his  enemies,  pursues  them,  unable  to  resist,  towards  the  wall  of  Heaven ; 
which  opening,  they  leap  down  with  horror  and  confusion  into  the  place  of 
punishment  prepared  for  them  in  the  deep ;  Messiah  returns  with  triumph  to 
his  Father. 


INTRODUCTORY   REMARKS. 

The  battle  of  the  rebellious  angels  is  the  grand  feature  of  this  Book,  and  is 
generally  regarded  as  one  of  the  most  admirable  parts  of  the  poem.  I  will 
frankly  confess  that  I  cannot  entirely  subscribe  to  this  opinion.  In  the  first 
place,  the  introduction  of  the  invention  of  artillery  into  the  combat  is  objec- 
tionable :  in  the  war  of  spirits  it  is  degrading,  and  almost  ludicrous.  In  the 
whole  mode  of  carrying  on  this  mighty  effort  against  Heaven,  there  is  too 
much  of  earth  and  materialism.  It  will  be  answered,  that  this  was  of  ne- 
cessity ;  for  how  was  a  war  of  spirits  to  be  expressed  ?  Perhaps  such  a  dif- 
ficulty was  insurmountable  ;  but  then  the  subject  should  have  been  covered 
with  a  mantle ;  at  least  the  elements  might  have  been  made  to  contend — a 
universal  tempest  of  fire,  wind,  and  water.  Here  everything  is  conducted 
almost  in  the  ordinary  manner,  and  with  the  technical  skill  of  human  war- 
fare, except  that  the  degree  of  force  is  more  gigantic. 

It  will  be  pleaded  that  Milton  had  the  authority  of  the  language  of  Holy 
Writ  for  such  descriptions,  and  that  he  generally  speaks  in  the  very  words  of 
the  Bible.  It  is  true  that  he  adapts  these  words  with  astonishing  skill  and 
genius :  but  he  contrives  to  go  into  details  which  break  up  the  spell  of  their 
mysteries.  The  phraseology  of  these  sacred  writings  referred  to  is  astonish- 
ingly sublime,  picturesque,  and  poetical :  if  Milton  could  have  stopped  ex- 
actly where  that  stopped,  he  would  have  done  better.  This  is  a  bold  censure, 
bat  it  is  sincere.  I  think  that  the  poet  was  led  into  this  by  his  rivalry  of 
Homer  and  Virgil,  and  the  other  ancient  classics.  He  had  a  great  advantage 
over  them  in  his  subject,  and  he  should  not  have  fallen  from  it.  There  is  no 
poetry  in  Homer  or  Virgil  like  the  poetry  of  the  Bible. 

The  condensed  collocation  of  Milton's  language  is  peculiar  to  himself.  Its 
breaks — its  bursts — the  strong — the  rough  and  the  flowing — the  concise  and 
the  gigantic — are  mingled  with  a  surprising  skill,  and  eloquence,  and  magic. 
It  is  easy  to  find  single  gems  in  other  authors ;  the  galaxy  is  the  wonder. 
Milton's  splendour,  when  it  began  to  rise,  did  not  stop  till  it  blazed. 

Even  supposing  his  Book  of  Battles  to  be  liable  to  the  censure  I  have  haz- 
arded, still  the  manner  in  which  it  augments  its  force  as  it  goes  onward,  U 
miraculous.  The  character  of  Satan,  combining  the  height  of  wickedness 
with  grandeur  of  power  and  will,  is  supported  in  a  state  of  progressive  eleva- 
tion ;  while  the  Deity,  Father  and  Son,  still  retains  his  supremacy,  and  to 
whatever  sublimity  the  rebel  angel  is  lifted,  soars  in  unapproached  dominion 
above  him.  All  this  is  displayed  with  marvellous  splendour  of  genius  in  the 
close  of  the  Sixth  Book.  The  effects  of  Satan's  defeat  are  conceived  and  de- 
scribed with  a  superhuman  strength  of  imagination. — E.  B 


BOOK   VI. 


ALL  night  the  dreadless  Angel,  unpursued, 

Through  Heav'n's  wide  champain  held  his  way,  till  morn, 

Waked  by  the  circling  hours,  with  rosy  hand 

Unbarr'd  the  gates  of  light.     There  is  a  cave 

Within  the  mount  of  God,  fast  by   his  throne,  5 

Where  light  and  darkness  in  perpetual  round 

1.  Angel:  Abdiel.  2.  Champain:  Open  plain. 

3.  Circling  hours :  In  mythology  these  divinities  are  regarded  in  two  points 
>{  view — as  the  goddesses  of  the  seasons,  and  hours  of  the  day ;  and  their 
number  is  stated  in  different  ways  accordingly.  Their  duty  was  to  hold  the 
gates  of  Heaven,  which  they  opened  to  send  forth  the  chariot  of  the  sun  in 
the  morning,  and  receive  it  again  in  the  evening.  No  classical  poet  has  de- 
scribed them  with  greater  beauty  than  Shelley,  in  a  celebrated  passage  of  his 
Prometheus  Unbound.  These  goddesses  are  often  depicted  as  forming  the  train 
of  Venus. — BRANDE. 

See  also  note,  Book  V.  2. 

5.  Mount  of  God,  tfc. :  In  his  description  of  Heaven,  Milton  finds  ample 
field  for  the  serious^  as  well  as  the  sportive  exercise  of  his  unbounded  imagi- 
nation.    He  gives  us  the  conception  of  a  region  immeasurably  large.     Many 
earths  are  massed  together  to  form  one  continent  surrounding  the  throne  of 
God ;  a  continent,  not  of  cloud  or  aery  light,  but  of  fixed,  solid  land,  with 
steadfast,  towering  mountains,  and  soft  slumbrous  vales ;  to  which  Pollok,  in 
his  copy  of  it,  has  added,  finely,  wastes  and  wildernesses — retreats  even  there 
for  solitary  meditation.     Afar,  like  a  cloud,  rises  the  centre  and  pinnacle  of 
the  region,  the  throne  of  Jehovah,  now  bathed  in  light,  and  now  shaded  by 
profound  darkness. — GILFILLAN. 

6.  Where  light  and  darkness,  tfc.  •  The  making  darkness  a  positive  thing  is 


248  PARADISE    LOST. 

Lodge  and  dislodge  by  turns,  which  makes  through  Heav'n 

Grateful  vicissitude,  like  day  and  night ; 

Light  issues  forth,  and  at  the  other  door 

Obsequious  darkness  enters,  till  her  hour  10 

To  veil  the  Heav'n,  though  darkness  there  might  well 

Seem  twilight  here :  and  now  went  forth  the  morn 

Such  as  in  highest  Heav'n,  array  VI  in  gold 

Empyreal ;  from  before  her  vanished  night, 

Shot  through  with  orient  beams ;  when  all  the  plain,  15 

Covcr'd  with  thick  embattled  squadrons  bright, 

Chariots  and  flaming  arms,  and  fiery  steeds, 

Reflecting  blaze  on  blaze,  first  met  his  view. 

War  he  perceived,  war  in  procinct,  and  found 

Already  known  what  he  for  news  had  thought  20 

To  have  reported.     Gladly  then  he  mixM 

Among  those  friendly  Pow'rs,  who  him  received 

With  joy  and  acclamations  loud,  that  one, 

That  of  so  many  myriads  fall'n,  yet  one 

Return 'd  not  lost.     On  to  the  sacred  hill  2d 

They  led  him,  high  applauded,  and  present 

Before  the  seat  supreme  ;  from  whence  a  voice 

From  midst  a  golden  cloud  thus  mild  was  heard: 

Servant  of  God,  well  done  !  well  hast  thou  fought 
The  better  fight,  who  singly  hast  maintain'd  30 

Against  revolted  multitudes  the  cause 
Of  truth,  in  word  mightier  than  they  in  arms  ; 
And  for  the  testimony  of  truth  hast  borne 


poetical :  but  besides  that,  as  he  thought  fit  to  bring  it  into  Heaven,  it  could 
ot  be  otherwise  represented,  for  obvious  reasons. — WABBUBTON. 

The  thought  of  light  and  darkness  lodging  and  dislodging  by  turns,  the  one 
-Miing  forth  and  the  other  entering,  is  plainly  borrowed  from  a  fine  passage 
in  Hesiod.  Theog.  748. 

18.  See  Book  of  Maccabees  vi.  39. 

•  :>.  Procinct :  Complete  preparation  for  action.  Allusion  is  made  to  the 
girdle  which  was  put  on,  and  drawn  closely  around  the  person  of  the  soldier, 
before  engaging  in  battle. 

29.  Jibdiet  in  Hebrew  n.aans  servant  of  God.     Rev.  xii.  7, 8< — S. 


BOOK  vi.  249 

Universal  reproach  (far  worse  to  bear 

Than  violence)  ;  for  this  was  all  thy  care  35 

To  stand  approved  in  sight  of  God,  though  worlds 

Judged  thee  perverse  :  the  easier  conquest  now 

11  ('mains  thee,  aided  by  this  host  of  friends, 

Back  on  thy  foes  more  glorious  to  return 

Than  scorn M  thou  didst  depart,  and  to  subdue  40 

By  force,  who  reason  for  their  law  refuse, 

Right  reason  for  their  law,  and  for  their  king 

Messiah,  who  by  right  of  merit  reigns. 

Go,  Michael,  of  celestial  armies  prince, 

And  thou  in  military  prowess  next,  45 

Gabriel,  lead  forth  to  battle  these  my  sons 

Invincible,  lead  forth  my  armed  Saints, 

By  thousands  and  by  millions  ranged  for  fight, 

Equal  in  number  to  that  Godless  crew 

Rebellious  ;  them  with  fire  and  hostile  arms  50 

Fearless  assault,  and  to  the  brow  of  Heav'n 

Pursuing,  drive  them  out  from  God  and  bliss 

Into  their  place  of  punishment,  the  gulf 

Of  Tartarus,  which  ready  opens  wide 

His  fiery  Chaos  to  receive  their  fall.  55 

34.  Univertal  reproach :  Another  example  of  this  inharmonious  measure  is 
found  in  874  :  it  is  not  common,  but,  as  Jortin  observes,  Milton  often  inserts 
harsh  verses,  when  he  could  easily  have  altered  them,  judging,  probably, 
that  they  had  the  same  good  effect  in  poetry  which  occasional  discords  pro- 
duce in  music. 

44.  Go  Michael,  tfc. :  As  this  battle  of  the  angels  is  founded  principally 
on  Rev.  xii.  7,  8 — "  There  was  war  in  Heaven;  Michael  and  his  angels  fought 
against  the  Dragon,  and  the  Dragon  fought,  and  his  angels,  and  prevailed  not, 
neither  teas  their  place  found  any  more  in  Heaven" — Michael  is  rightly  made 
by  Milton  the  leader  of  the  heavenly  armies,  and  the  name  in  Hebrew  sig- 
nifies the  power  of  God.  But  it  may  be  censured,  perhaps,  as  a  piece  of  bad 
conduct  in  the  poem,  that  the  commission  here  given  is  not  executed.  They 
are  ordered  to  drive  the  rebel  angels  out  from  God  and  bliss,  but  this  is 
effected  at  last  by  the  Messiah  alone.  Some  reasons  for  it  are  assigned  in 
the  speech  of  God  (680) ,  and  in  that  of  the  Messiah  (801) . — N. 

55.  His  fiery  Chaos :  Chaos  may  mean  any  place  of  confusion  ;  but,  if  we 
take  it  strictly,  Tartarus,  or  Hell,  was  built  in  Chaos  (II.  1002-,  and  there- 
11* 


250  PARADISE    LOST. 

So  spake  the  sov'reign  voice,  and  clouds  began 
To  darken  all  the  hill,  and  smoke  to  roll 
In  dusky  wreaths,  reluctant  flames,  the  sign 
Of  wrath  awaked  ;  nor  with  less  dread  the  loud 
Ethereal  trumpet  from  on  high  'gan  blow  :  60 

At  which  command  the  powers  militant 
That  stood  for  Heav'n,  in  mighty  quadrate  join'd 
Of  union  irresistible,  moved/on 
In  silence  their  bright  legions,  to  the  sound 
Of  instrumental  harmony,  that  breath'd  65 

Heroic  ardour  to  advent'rous  deeds 
Under  their  God-like  leaders,  in  the  cause 
Of  God  and  his  Messiah.     On  they  move 
Indissolubly  firm  :  nor  obvious  hill, 

Nor  strait'ning  vale,  nor  wood,  nor  stream  divides  70 

Their  perfect  ranks ;  for  high  above  the  ground 
Their  march  was,  and  the  passive  air  upbore 
Their  nimble  tread.     As  when  the  total  kind 
Of  birds,  in  orderly  array  on  wing, 

Came  summon'd  over  Eden,  to  receive  75 

Their  names  of  thee  ;  so  over  many  a  tract 
Of  Heav'n  they  march'd,  and  many  a  province  wide 

lore  that  part  of  it,  being  stored  with  fire,  may  not  improperly  be  called  a 
fiery  Chaot. — N.     Hit  is  a  Hebraistic  expression  for  itt. 
56.  Compare  Exod.  xix.  16,  &c. 

58.  Reluctant:  As  if  to  arouse  to  the  work  of  destruction ;  but  D  mister  un- 
derstands this  word  in  the  sense  of  the  most  violent  exertion  of  the  fire  to 
resist  and  break  through  the  smoke. 

59.  Dread:  Terribleness. 
62.  Quadrate:  Square. 

69.  OMout :  Opposing  them  in  front ;  lying  in  their  way. 

70.  Strait'ning:  Narrowing. 

71.  Our  author  attributes  the  same  kind  of  motion  to  the  angels,  as  the 
ancients  did  to  their  gods,  which  was  gliding  through  the  air  without  ever 
toucfiing  the  ground  with  their  feet ;  or  as  Milton  (VIII.  302)  elegantly  ex- 
presses  it  tntooth  tliding  without  ttep. 

73.  Total  kind,  or  race :  The  phrase  is  expressive  of  a  great  number  of 
birds. 


BOOK    VI.  251 

Tenfold  the  length  of  this  terrene.     At  last, 

Far  in  th'  horizon  to  the  north  appeared 

From  skirt  to  skirt  a  fiery  region,  stretch'd  80 

In  battalions  aspect,  and  nearer  view 

Bristled  with  upright  beams  innumerable 

Of  rigid  spears,  and  helmets  throng'd,  and  shields 

Various,  with  boastful  argument  portray 'd 

The  banded  Pow'rs  of  Satan  hasting  on  85 

With  furious  expedition  ;  for  they  ween'd 

That  self-same  day  by  fight,  or  by  surprise, 

To  win  the  mount  of  God,  and  on  this  throne 

To  set  the  envier  of  his  state,  the  proud 

Aspirer,  but  their  thoughts  proved  fond  and  vain  90 

In  the  mid-way  ;  though  strange  to  us  it  seem'd 

At  first,  that  Angel  should  with  Angel  war, 

And  in  fierce  hosting  meet,  who  wont  to  meet 

So  oft  in  festivals  of  joy  and  love 

Unanimous,  as  sons  of  one  great  sire  95 

Hymning  th'  Eternal  Father  ;  but  the  shout 

Of  battle  now  began,  and  rushing  sound 

Of  onset  ended  soon  each  milder  thought. 

High  in  the  midst  exalted  as  a  God, 

Th'  Apostate  in  his  sun-bright  chariot  sat,  100 

Idol  of  majesty  divine,  inclosed 

78.  Terrene:  Earthly. 

79-83.  It  appeared  a  fiery  region,  indistinctly  at  first,  but,  upon  nearer 
view,  it  proved  to  be  Satan's  rebel  army. — N. 

80.  Skirt:  Margin. 

81.  In  battalion*  atptct :  In  appearance  as  an  army  marshalled  for  battle. 
84.   Various,  vrith  boastful  argument  portrayed :  Shields  various,  are  shield 

varied  with  diverse  sculptures  and  paintings ;  an  elegant  Latinism.  This 
line  seems  to  be  taken  from  the  Phccnissoe  of  Euripides  (1117) . — N. 

93.  Hosting :  A  word  coined  by  Milton  from  host,  and  means  encounter. 

101.  Idol  of  majesty  divine:  In  line  114,  Satan  is  called  resemblance  of  the 
Highest;  but  how  judiciously  has  Milton  culled  out  the  word  idol,  which, 
though  it  be  in  its  original  signification  the  same  as  resemblance,  yet,  by  its 
common  application,  always  in  a  bad  sense,  served  much  better  to  express 
the  present  character  of  Satan. — T. 


252  PARADISE    LOST. 

With  flaming  Cherubim  and  golden  shields; 

Then  lighted  from  his  gorgeous  throne,  for  now 

'Twixt  host  and  host  but  narrow  space  was  left 

(A  dreadful  interval),  and  front  to  front  105 

Presented,  stood  in  terrible  array, 

Of  hideous  length.     Before  the  cloudy  ran, 

On  the  rough  edge  of  battle  ere  it  join'd, 

Satan,  with  vast  and  haughty  strides  advanced, 

Came  tow'ring,  arm'd  in  adamant  and  gold  :  110 

Abdiel  that  sight  endured  not,  where  he  stood 

Among  the  mightiest,  bent  on  highest  deeds, 

And  thus  his  own  undaunted  heart  explores  : 

O  Heav'n !  that  such  resemblance  of  the  High'st 
Should  yet  remain,  where  faith  and  realty  115 

Remain  not !  wherefore  should  not  strength  and  might 
There  fail  where  virtue  fails,  or  weakest  prove 
Where  boldest,  though  to  sight  unconquerable  ? 

106.  Stood  in  terrible  array,  tfc. :  It  required  great  pregnancy  of  invention, 
and  strength  of  imagination,  to  fill  the  battle  with  such  circumstances  as 
should  raise  and  astonish  the  mind  of  the  reader ;  and,  at  the  same  time,  an 
exactness  of  judgment  to  avoid  everything  that  might  appear  light  or  trivial 
Those  who  look  into  Homer  are  surprised  to  find  his  battles  still  rising  one 
above  another,  and  improving  in  horror  to  the  conclusion  of  the  Iliad.  Mil- 
ton's fight  of  angels  is  wrought  up  with  the  same  beauty.  It  is  ushered  in 
with  such  signs  of  wrath  as  are  suitable  to  Omnipotence  incensed. 

The  first  engagement  is  carried  on  under  a  cope  of  fire,  occasioned  by  the 
flight  of  innumerable  burning  darts  and  arrows,  which  are  discharged  from 
each  host  The  second  onset  is  still  more  terrible,  as  it  is  filled  with  those 
artificial  thunders  which  seem  to  make  the  victory  doubtful,  and  produce  a 
kind  of  consternation  even  in  the  good  angels.  This  is  followed  by  the  tear- 
iog  up  of  mountains  arid  promontories ;  till,  in  the  last  place,  Messiah  conies 
for  .a  in  the  fulness  of  majesty  and  terror.  The  pomp  of  his  appearance, 
amidst  the  roarings  of  his  thunders,  the  flashes  of  his  lightnings,  and  the 
noise  of  his  chariot-wheels,  is  described  with  the  utmost  flights  of  human 
imagination. — A. 

108.  Edge:  See  I.  276. 

113.  Such  soliloquies  are  not  uncommon  in  the  poets,  at  the  beginning  and 
even  in  the  midst  of  battles.  They  are  instances  merely  of  persons  thinking 
aloud. 

115.  faulty:  Loyalty.  118.  To  tight :  Apparently. 


BOOK  vi.  253 

His  puissance,  trusting  in  th'  Almighty's  aid, 

I  mean  to  try,  whose  reason  I  have  try'd  120 

Unsound  and  false  ;  nor  is  it  aught  but  just 

That  he  who  in  debate  of  truth  hath  won 

Should  win  in  arms,  in  both  disputes  alike 

Victor ;  though  brutish  that  contest  and  foul, 

When  reason  hath  to  deal  with  force,  yet  so  125 

Most  reason  is  that  reason  overcome. 

So  pondering,  and  from  his  armed  peers 
Forth  stepping  opposite,  half-way  he  met 
His  daring  foe,  at  this  prevention  more 
Incensed  ;  and  thus  securely  him  defy'd  :  130 

Proud,  art  thou  met  ?     Thy  hope  was  to  have  reach'd 
The  height  of  thy  aspiring  unopposed, 
The  throne  of  God  unguarded,  and  his  side 
Abandon'd  at  the  terror  of  thy  pow'r 

Or  potent  tongue  :  fool !  not  to  think  how  vain  135 

Against  th'  Omnipotent  to  rise  in  arms  ! 
Who  out  of  smallest  things  could  without  end* 
Have  raised  incessant  armies  to  defeat 
Thy  folly  !  or  with  solitary  hand 

Reaching  beyond  all  limit,  at  one  blow,  140 

Unaided,  could  have  finish 'd  thee,  and  whelm 'd 
Thy  legions  under  darkness  !  but  thou  seest 
All  are  not  of  thy  train  :  there  be  who  faith 
Prefer,  and  piety  to  God,  though  then 

To  thee  not  visible,  when  I  alone  145 

Seem'd  in  thy  world  erroneous  to  dissent 
From  all ;  my  sect  thou  seest ;  now  learn,  too  late, 
How  few  sometimes  may  know,  when  thousands  err 

125-26-  Reason :  These  lines  contain  a  fine  play  upon  this  word. 
129.  Prevention  :  Coming  forward. 
139.  Solitary:  Single. 

147.  Sect :  Division — that  part  of  the  angels  that  had  not  rebelled  against 
the  King  of  Heaven. 

148.  That  is — how  sometimes  a  few  may  discern  rightly,  when  thousands 
err.     The  good  angel  said  few,  though  one,  and  that  himself,  was  particu- 


254  PARADISE    LOST. 

Whom  the  grand  foe,  with  scornful  eye  askance, 
Thus  answcr'd  :  111  for  thee,  but  in  wLsh'd  hour  150 

Of  my  revenge,  first  sought  for  thou  return 'st 
From  flight,  seditious  Angel,  to  receive 
Thy  merited  reward,  the  first  assay 
Of  this  right  hand  provoked,  since  first  that  tongue, 
Inspired  with  contradiction,  durst  oppose  155 

A  third  part  of  the  Gods,  in  synod  met 
Their  deities  to  assert,  who  while  they  feel 
Vigour  divine  within  them,  can  allow 
Omnipotence  to  none.     But  well  thou  com'st 
Before  thy  fellows,  ambitious  to  win  160 

From  me  some  plume,  that  thy  success  may  shew 
Destruction  to  the  rest.     This  pause  between 
(UnanswerM  lest  thou  boast)  to  let  thee  know ; 
At  first  I  thought  that  Liberty  and  Heav'n 
To  heav'nly  souls  had  been  all  one  ;  but  now  165 

I  see  that  most  through  sloth  had  rather  serve, 
Ministering  Spirits,  train'd  up  in  feast  and  song : 
Such  hast  thou  arm'd,  the  minstrelsy  of  Heav'n, 
Servility  with  freedom  to  contend, 
As  both  their  deeds  compared  this  day  shall  prove.  170 

To  whom  in  brief  thus  Abdiel  stern  reply'd : 
Apostate,  still  thou  err'st,  nor  end  wilt  find 
Of  erring,  from  the  path  of  truth  remote. 
Unjustly  thou  deprav'st  it  with  the  name 
Of  Servitude  to  serve  whom  God  ordains,  176 

Or  Nature  ;  God  and  Nature  bid  the  same, 
When  he  who  rules  is  worthiest,  and  excels 

arly  intended,  thus  showing  his  modesty.  It  is  supposed  that  Milton,  in 
this  passage,  sneers  at  the  loyalists  of  his  time,  when  they  were  the  many, 
and  who  reproached  the  opposite,  or  republican  party,  as  sectaries. 

161-62.  Shew  destruction,  tfc. :  Lead  the  other  to  destruction.     The  word 
tuccen  may  signify  bad  or  good  fortune :  here  the  former. 

174.  Dcpraveit :  Dost  vilify. 

175.  Servitude :  Abdiel  makes  an  excellent  distinction  between  servitude 
and  liberty. 


BOOK  vi.  255 

Them  whom  he  governs.     This  is  servitude, 
To  serve  th'  unwise,  or  him  who  hath  rebell'd 
Against  his  worthier,  as  thine  now  serve  thee,  180 

Thyself  not  free,  but  to  thyself  enthrall'd  ; 
Yet  lewdly  dar'st  our  minist'ring  upbraid. 
Reign  thou  in  Hell,  thy  kingdom  ;  let  me  servo 
In  Heav'n  God  ever  blest,  and  his  divine 
Behests  obey,  worthiest  to  be  obey'd  ;  185 

Yet  chains  in  Hell,  not  realms  expect :  meanwhile 
From  me  return'd,  as  erst  thou  saidst,  from  flight, 
This  greeting  on  thy  impious  crest  receive. 
So  say'ng,  a  noble  stroke  he  lifted  high, 

Which  hung  not,  but  so  swift  with  tempest  fell  190 

On  the  proud  crest  of  Satan,  that  no  sight, 
Nor  motion  of  swift  thought,  less  could  his  shield, 
Such  ruin  intercept.     Ten  paces  huge 
He  back  recoil'd  ;  the  tenth  on  bended  knee 
His  massy  spear  upstay'd,  as  if  on  earth  195 

Winds  under  ground,  or  waters  forcing  way 
Sidelong,  had  push'd  a  mountain  from  his  seat, 
Half  sunk  with  all  his  pines.     Amazement  seized 
The  rebel  Thrones,  but  greater  rage,  to  see 
Thus  foil'd  their  mightiest ;  ours  joy  fill'd  and  shout,  200 

Presage  of  victory  and  fierce  desire 
Of  battle  ;  whereat  Michael  bid  sound 
Th'  Arch-Angel  trumpet :  through  the  vast  of  Heav'n 
It  sounded,  and  the  faithful  armies  rung 

Hosannah  to  the  Highest :  nor  stood  at  gaze  205 

The  adverse  legions,  nor  less  hideous  join'd 
The  horrid  shock.     Now  storming  fury  rose, 
And  clamour  such  as  heard  in  Heav'n  till  now 

87.  Ertt:  Before. 

.63.  In  Hell  thy  kingdom :  It  was  to  be  so ;  the  event  was  certain,  as  God 
n*«  ordered  him  to  be  thrust  from  Heaven  into  Hell  (52) . 

189.  While  yet  speaking  he  raised  his  arm,  and  with  amazing  swiftness 
and  power  inflicted  a  stunning  blow  on  the  crest  of  Satan. 

195.  At  if,  Sft.:  A  perfectly  magnificent  simile  is  here  introduced. 


256  PARADISE    LOST. 

Was  never  ;  arms  on  armour  clashing  bray'd 

Horrible  discord,  and  the  madding  wheels  210 

Of  brazen  chariots  raged  ;  dire  was  the  noise 

Of  conflict ;  over  head  the  dismal  hiss 

Of  fiery  darts  in  flaming  volleys  flew, 

And  flying  vaulted  either  host  with  fire. 

So  under  fiery  cope  together  rush'd  215 

Both  battles  main,  with  ruinous  assault 

And  inextinguishable  rage.     All  Heav*n 

Resounded  ;  and  had  Earth  been  then,  all  Earth 

Had  to  her  centre  shook.     What  wonder  ?  when 

Millions  of  fierce  encount'ring  Angels  fought  220 

On  either  side,  the  least  of  whom  could  wield 


209-14.  Brayed ',  fft.  :  The  words  brayed  horrible  discord,  brazen,  raged, 
dire,  AIM,  and  others,  are,  in  their  sound,  admirably  descriptive  of  the  sense. 

Here,  with  great  advantage,  may  be  introduced  some  admirable  remarks 
of  Dr.  Charming  on  the  poetic  diction  of  Milton.  He  says : 

u  Milton's  numbers  have  the  prime  charm  ot  txpreuiventtt.  They  vary 
with,  and  answer  to,  the  depth,  or  tenderness,  or  sublimity  of  his  concep- 
tions, and  hold  intimate  alliance  with  the  soul.  Lake  Michael  Angelo,  in 
whose  hands  the  marble  was  said  to  be  flexible,  he  bends  our  language — 
which  foreigners  reproach  with  hardness — into  whatever  form  the  subject 
demands.  All  the  treasures  of  sweet  and  solemn  sound  are  at  his  com- 
mand. This  power  over  language  is  not  to  be  ascribed  to  Milton's  musical 
ear.  It  belongs  to  the  soul.  It  is  a  gift  or  exercise  of  genius  which  has 
power  to  impress  itself  on  whatever  it  touches ;  and  finds,  or  frames,  in 
sounds,  motions,  and  material  forms,  correspondences  and  harmonies  with  its 
own  fervid  thoughts  and  feelings. 

210.  Madding  wheel*  :  What  strong  and  daring  figures  are  here!  Every- 
thing is  alive  and  animated.  The  very  chariot-wheels  are  mad  and  raging. 
And  how  rough  and  jarring  are  the  verses  !  The  word  bray  usually  signi- 
fies any  disagreeable  noise. — N. 

212-14.  Bentley  objects  to  some  of  the  language  here  used,  and  would 
correct  it  thus :  with  dismal  hiss  the  fiery  darts,  tec.  Milton's  language  is, 
indeed,  quite  inaccurate;  but,  as  Dr.  Pearce  observes,  there  is  a  peculiar 
fom  sometimes  in  ascribing  that  to  a  circumstance  of  the  thing,  which  more 
properly  belongs  to  the  thing  itself:  to  the  AIM,  which  belongs  to  the  dartt 
Or,  the  phroe  AIM  of  dartt,  is  equivalent  to  hitting  dartt. 

214.    Faulted :  Covered  with  a  roof. 

216.  Battltt  main :  Armies  mighty. 


BOOK  vi.  257 

These  elements,  and  arm  him  with  the  force 

Of  all  their  regions  :  how  much  more  of  pow'r 

Army  'gainst  army  numberless,  to  raise 

Dreadful  combustion  warring,  and  disturb,  225 

Though  not  destroy,  their  happy  native  seat ; 

Had  not  th'  Eternal  King  omnipotent 

From  his  strong  hold  of  Heav'n  high  over-ruled 

And  limited  their  might ;  though  number'd  suet 

As  each  divided  legion  might  have  seem'd  ^30 

A  num'rous  host,  in  strength  each  armed  hand 

A  legion,  led  in  fight  yet  leader  seem'd 

Each  warrior  single  as  in  chief,  expert 

When  to  advance,  or  stand,  or  turn  the  sway 

Of  battle,  open  when,  and  when  to  close  235 

The  ridges  of  grim  war :  no  thought  of  flight, 

None  of  retreat,  no  unbecoming  deed 

That  argued  fear  :  each  on  himself  rely'd, 

As  only  in  his  arm  the  moment  lay 

222.  Elements :  The  old  chemists  erroneously  appliefl  this  term  to  fire, 
water,  earth,  and  air.  The  elements  of  the  alchemists  are  salt,  sulphur,  and 
mercury.  The  term  element  is  now  used  as  synonymous  with  simple,  or  un- 
decompounded  body ;  that  is,  a  substance  which  we  cannot  resolve  into  sim- 
pler forms  of  matter.  The  number  of  such,  at  present,  is  fifty-four.  The 
term,  as  here  used  by  Milton,  probably  means  the  various  substances  of 
which  the  universe  is  composed. 

229.  Though  number'd,  fyc. :  Each  legion  was  in  number  like  an  army; 
each  single  warrior  was  in  strength  like  a  legion ;  and  though  led  in  fight 
was  as  expert  as  a  commander-in-chief.    So  that  the  angels  are  celebrated, 
first,  for  their  number,  then  for  their  strength,  and  lastly  for  their  expertnest 
in  war. — N. 

230.  At  each :  That  each. 

233.  In  chief:  In  the  place  of  chief. 

236.  The  ridges  of  grim  war :  A  metaphor  taken  from  a  ploughed  field : 
the  men  answer  to  the  ridges,  between  whom  the  intervals  of  the  ranks, 
the  furrows,  are.  The  ridges  of  gnm,  fierce,  frightful-looking,  war ;  that  is, 
the  ranks  of  the  army,  the  files  are  implied.  The  ranks  are  the  rows  of 
soldiers  from  flank  to  flank,  from  side  to  side,  from  the  left  to  the  right :  the 
files  are  from  front  to  rear. — R. 

239.  At  only,  Sfc. :  As  if  upon  his  single  arm  had  depended  the  whole 
weight  of  the  victory.  The  moment :  The  weight  that  turns  the  balance,  as 


258  PARADISE    LOST. 

Of  victory  :  deeds  of  eternal  fame  240 

Were  done,  but  infinite ;  for  wide  was  spread 
That  war,  and  various ;  sometimes  on  firm  ground 
A  standing  fight,  then  soaring  on  main  wing, 
Tormented  all  the  air :  all  air  seem'd  then 
Conflicting  fire.     Long  time  in  even  scale  245 

The  battle  hung  ;  till  Satan,  who  that  day 
Prodigious  pow'r  had  shown,  and  met  in  arms 
No  equal,  ranging  through  the  dire  attack 
Of  fighting  Seraphim  confused,  at  length 
Saw  where  the  sword  of  Michael  smote,  and  fell'd  250 

Squadrons  at  once  :  with  huge  two-handed  sway 
Brandish 'd  aloft  the  horrid  edge  came  down 
Wide  wasting  :  such  destruction  to  withstand 
He  hasted,  and  opposed  the  rocky  orb 

Of  tenfold  adamant,  his  ample  shield  :  255 

A  vast  circumference.     At  his  approach 
The  great  Arch-Angel  from  his  warlike  toil 
Surceased,  and  glad,  as  hoping  here  to  end 
Intestine  war  in  Heav'n,  th'  arch-foe  subdued, 
Or  captive  dragg'd  in  chains,  with  hostile  frown  260 

And  visage  all  inflamed,  first  thus  began : 
Author  of  evil,  unknown  till  thy  revolt, 
Unnamed  in  Heav'n,  now  plenteous,  as  thou  seest 

the  word  signifies  in  Latin.  The  metaphor  of  the  scale  is  employed  in  245, 
as  it  is  also  in  Homer,  II.  xii.  433 ;  but  Homer  taught  him  to  excel  Homer. — N. 

242.  The  meaning  is :  The  war  was  sometimes  a  standing  fight  on  the 
•  ground,  and  sometimes  the  war  soaring  on  main  (powerful)  wing,  tormented 
all  the  «ir.— P. 

248.  No  equal :  Though  Abdiel  had  an  advantage  over  Satan  in  the  begin- 
uing  of  the  fight,  he  is  not  considered  by  the  poet  as  equal  to  him  in  strength. 

251.  Two-handed  sway,  ffc. :  It  was  accordant  with  ideas  of  chivalry  and 
romance,  to  make  Michael  fight  with  a  two-handed  sword. 

258.  Surceased:  Ceased. 

262.  These  speeches,  that  follow,  give  breath  to  the  reader  after  the  hurry 
of  the  general  battle ;  and  prepare  his  mind  for  the  ensuing  combat  between 
Michael  and  Satan.  It  is  the  practice,  likewise,  of  Homer  and  Virgil,  to 
make  their  heroes  discourse  before  they  fight :  it  renders  the  action  more 
solemn,  and  more  engages  the  reader's  attention. — N. 


BOOK  vi.  259 

These  acts  of  hateful  strife,  hateful  to  all, 

Though  heaviest  by  just  measure  on  thyself  265 

And  thy  adherents,  how  hast  thou  disturb'd 

Heav'n's  blessed  peace,  and  into  nature  brought 

Misery,  uncreated  till  the  crime 

Of  thy  rebellion  ?     How  hast  thou  instill'd 

Thy  malice  into  thousands,  once  upright  270 

And  faithful,  now  proved  false  ?     But  think  not  here 

To  trouble  holy  rest ;  Heav'n  casts  thee  out 

From  all  her  confines.     Heav'n,  the  seat  of  bliss, 

Brooks  not  the  works  of  violence  and  war, 

Hence  then,  and  evil  go  with  thee  along,  275 

Thy  offspring,  to  the  place  of  evil,  Hell, 

Thou  and  thy  wicked  crew  ;  there  mingle  broils 

Ere  this  avenging  sword  begin  thy  doom, 

Or  some  more  sudden  vengeance  wing'd  from  God 

Precipitate  thee  with  augmented  pain.  280 

So  spake  the  Prince  of  Angels  :  to  whom  thus 
The  Adversary  :  Nor  think  thou  with  wind 
Of  aery  threats  to  awe  whom  yet  with  deeds 
Thou  canst  not.     Hast  thou  turn'd  the  least  of  these 
To  flight,  or  if  to  fall,  but  that  they  rise  285 

Un vanquish 'd,  easier  to  transact  with  me 
That  thou  shouldst  hope,  imperious,  and  with  threats 
To  chase  me  hence  ?     Err  not  that  so  shall  end 
The  strife  which  thou  call'st  evil,  but  we  style 
The  strife  of  glory  ;  which  we  mean  to  win,  290 

Or  turn  this  Heav'n  itself  into  the  Hell 
Thou  fablest,  here  however  to  dwell  free, 
If  not  to  reign.     Mean  while  thy  utmost  force, 
And  join  him  named  Almighty  to  thy  aid, 
I  fly  not,  but  have  sought  thee  far  and  nigh.  295 

They  ended  parle,  and  both  address'd  for  fight 
Unspeakable  ;  for  who,  though  with  the  tongue 

282.  The  jldvertary :  Satan,  of  which  Hebrew  word  it  is  a  translation. 
288.  Err:  Mistake. 
296.  Park:  Debate. 


260  PAHAD18E    LOST. 

Of  Angels,  can  relate,  or  to  what  things 

Liken  on  earth  conspicuous,  that  may  lift 

Human  imagination  to  such  height  300 

Of  Godlike  pow'r  ?  for  likest  Gods  they  seem'd, 

Stood  they  or  moved,  in  stature,  motion,  arms, 

Fit  to  decide  the  empire  of  great  Heav'n. 

Now  waved  their  fiery  swords,  and  in  the  air 

Made  horrid  circles  :  two  broad  suns  their  shields  305 

Blazed  opposite,  while  expectation  stood 

In  horror :  from  each  hand  with  speed  retired, 

Where  erst  was  thickest  fight,  th'  angelic  throng, 

And  left  large  field,  unsafe  within  the  wind 

Of  such  commotion  ;  such  as,  to  set  forth  310 

Great  things  by  small,  if  Nature's  concord  broke, 

Among  the  constellations  war  were  sprung, 

Two  planets  rushing  from  aspect  malign 

Of  fiercest  opposition  in  mid-sky 

Should  combat,  and  their  jarring  spheres  confound,  315 

Together  both  with  next  to  almighty  arm 

Uplifted  imminent,  one  stroke  they  aim'd 

That  might  determine,  and  not  need  repeat, 

As  not  of  pow'r  at  onoe  ;  nor  odds  appear'd 

In  might  or  swift  prevention.     But  the  sword  320 

298-9.  The  sense  is :  Can  relate  that  fight,  or  to  what  things  liken  it  on 
earth,  so  conspicuous  as  to  lift,  &c. 

302.  Stood  they  or  movtd :  Whether  they  stood  or  moved. 

306.  Expectation  is  here  personified. 

320-25.  But  the  tword,  ffc. :  Milton,  notwithstanding  the  sublime  genius 
he  was  master  of,  has,  in  this  Book,  drawn  to  his  assistance  all  the  helps  ha 
could  meet  with  among  the  ancient  poets.  This  passage  is  a  copy  of  that  in 
Virgil,  wherein  the  poet  tells  us  that  the  sword  of  JEneas,  which  was  given 
him  by  the  Deity,  broke  into  pieces  the  sword  of  Turnus,  which  came  from 
*  mortal  forge.  As  the  moral  in  this  place  is  divine,  so,  by  the  way,  we 
may  observe,  that  the  bestowing  on  a  man  who  is  favoured  by  Heaven,  such 
an  allegorical  weapon,  is  very  conformable  to  the  old  eastern  way  of  think- 
ing. Not  only  Homer  has  made  use  of  it,  but  we  find  the  Jewish  hero  in 
the  Book  of  Maccabees,  who  had  fought  the  battles  of  the  chosen  people 
with  »o  much  glory  and  success,  receiving  in  his  dream  a  sword  from  th« 
hand  of  the  prophet  Jeremiah. — A.  Prevention:  Anticipation 


BOOK  vr.  261 

Of  Michael  from  the  armoury  of  God, 

Was  giv'n  him  temper'd  so,  that  neither  keen 

Nor  solid  might  resist  that  edge.     It  met 

The  sword  of  Satan  with  steep  force  to  smite 

Descending,  and  in  half  cut  sheer  ;  nor  stay'd,  32o 

But  with  swift  wheel  reverse,  deep  ent'ring  shared 

All  his  right  side  :  then  Satan  first  knew  pain, 

And  writhed  him  to  and  fro  convolved ;  so  sore 

The  griding  sword  with  discontinuous  wound 

Pass'd  through  him  :  but  th'  ethereal  substance  closed,       330 

Not  long  divisible  ;  and  from  the  gash 

A  stream  of  nect'rous  humour,  issuing,  flow'd 

Sanguine,  such  as  celestial  Spirits  may  bleed, 

And  all  his  armour  stain 'd  ere  while  so  bright. 

Forthwith  on  all  sides  to  his  aid  was  run  335 

By  angels  many  and  strong,  who  interposed 

Defence,  while  others  bore  him  on  their  shields 

Back  to  his  chariot,  where  it  stood  retired 

From  off  the  files  of  war  :  there  they  him  laid 

Gnashing  for  anguish,  and  despite,  and  shame,  340 

To  find  himself  not  matchless,  and  his  pride 

325-29.  In  half  cut  sheer :  Cut  in  two  at  once  and  completely.  The 
pause  at  the  word  sheer  adds  force  to  the  id«a  conveyed.  The  passage  is  an 
imitation  of  the  Iliad,  iii.  363,  and  of  the  JEn.  xii.  731,  &c.  There  is  a 
peculiar  adaptation  in  the  words  shared,  writhed,  convolved  so  sore,  griding, 
and  discontinuous  wound,  to  the  end  of  impressing  deeply  on  the  mind  of  the 
reader  the  pain  inflicted  upon  Satan  by  Michael's  keen  sword. 

326.  Swift  wheel  reverse :  With  a  swift  turn  in  an  opposite  direction. 

326.  Griding:  Harshly  cutting.  Discontinuous:  Breaking  up  the  con- 
tinuity of  the  parts. 

332.  This  passage,  wherein  Satan  is  described  as  wounded  by  the  sword 
of  Michael,  is  in  imitation  of  Homer,  who  tells  us,  in  the  same  manner, 
that  upon  Diomede's  wounding  the  gods,  there  flowed  from  the  wound  an 
ichor,  or  pure  kind  of  blood,  which  was  not  bred  from  mortal  viands;  and 
that  though  the  pain  was  exquisitely  great,  the  wound  soon  closed  up  and 
healed  in  those  beings  who  are  vested  with  immortality. — A. 

335-36.  Was  run  by  angels :  A  Latin  form  of  expression  for  angels  ran. 
340.  Dttpitt:  Spite. 


262  PARADISE   LOST. 

Humbled  by  such  rebuke,  so  far  beneath 

His  confidence  to  equal  God  in  pow'r. 

Yet  soon  he  heal'd  ;  for  Spirits  that  live  throughout 

Vital  in  cv'ry  part,  not  as  frail  man  345 

In  entrails,  heart  or  head,  liver  or  reins, 

Cannot  but  by  annihilating  die  ; 

Nor  in  their  liquid  texture  mortal  wound 

Receive,  no  more  than  can  the  fluid  air. 

All  heart  they  live,  all  head,  all  eye,  all  ear,  350 

All  intellect,  all  sense  :  and  as  they  please, 

They  limb  themselves :  and  colour,  shape,  or  size 

Assume,  as  likes  them  best,  condense  or  rare. 

Meanwhile  in  other  parts  like  deeds  deserved 
Memorial,  where  the  might  of  Gabriel  fought,  355 

And  with  fierce  ensigns  pierced  the  deep  array 
Of  Moloch,  furious  king  ;  who  him  defy'd, 
And  at  his  chariot-wheels  to  drag  him  bound 
Threaten 'd  ;  nor  from  the  Holy  One  of  Heav'n 
Refrain'd  his  tongue  blasphemous ;  but  anon  360 

Down  cloven  to  the  waist,  with  shatter'd  arms 
And  uncouth  pain  fled  bellowing.     On  each  wing 
Uriel  and  Raphael  his  vaunting  foe, 

344.  For  tpiritt  that  livt,  $c. :  We  see  here  Milton's  notions  of  angels. 
They  are  vital  in  every  part,  can  receive  no  mortal  wound,  and  cannot  die 
but  by  annihilation.  They  are  all  eye,  all  ear,  all  sense  and  understanding ; 
and  can  assume  what  kind  of  bodies  they  please.  These  notions,  if  not  true 
in  divinity,  yet,  certainly,  are  very  fine  in  poetry ;  but  most  of  them  are  not 
disagreeable  to  those  hints  which  are  left  us  of  these  spiritual  beings  in 
Scripture.— N. 

350.  The  account  which  Pliny  gives  of  God  is  very  similar  to  this. 

353.  Like*:  Suits.     Condente:  Dense. 

355-62.  Where  the  might  of  Gabriel,  tfc. :  Milton,  in  his  description  of  his 
furious  Moloch,  flying  from  the  battle,  and  bellowing  with  the  wound  he  had 
received,  doubtless  had  his  eye  on  Mars,  in  the  Iliad,  who,  upon  his  being 
wounded,  is  represented  as  retiring  out  of  the  fight  and  making  an  outcry 
louder  than  that  of  a  whole  army  when  it  begins  the  charge.  The  reader 
will  easily  observe  how  Milton  has  kept  all  the  horror  of  this  image  with* 
o~A  running  into  the  ridiculousness  of  it— A. 

The  expression  "  might  of  Gabriel  fought,"  is  imitated  from  Homer. 

363.  After  Raphael,  some  critics  propose  to  insert  the  word  each. 


BOOK  vi.  263 

Though  huge,  and  in  a  rock  of  diamond  arm'd, 

Vanquish'd  Adraraelech  and  Asmadai,  365 

Two  potent  thrones,  that  to  be  less  than  Gods 

Disdain'd,  but  meaner  thoughts  learn'd  in  their  flight, 

Mangled  with  ghastly  wounds  through  plate  and  mail. 

Nor  stood  unmindful  Abdiel  to  annoy 

The  atheist  crew,  but  with  redoubled  blow  370 

Ariel  and  Arioch,  and  the  violence 

Of  Ramiel  scorch'd  and  blasted  overthrew. 

I  might  relate  of  thousands,  and  their  names 

Eternize  here  on  earth  ;  but  those  elect 

Angels,  contented  with  their  fame  in  Heaven,  375 

Seek  not  the  praise  of  men.     The  other  sort 

In  might  though  wondrous,  and  in  acts  of  war, 

Nor  of  renown  less  eager,  yet  by  doom 

Cancell'd  from  Heaven  and  sacred  memory, 

Nameless  in  dark  oblivion  let  them  dwell.  380 

For  strength  from  truth  divided  and  from  just, 

Illaudable,  nought  merits  but  dispraise 

And  ignominy  ;  yet  to  glory  aspires 

Vain-glorious,  and  through  infamy  seeks  fame  : 

Therefore  eternal  silence  be  their  doom.  385 

And  now  their  mightiest  quell'd,  the  battle  swerved, 
With  many  an  inroad  gored  ;  deformed  rout 
Enter'd,  and  foul  disorder  ;  all  the  ground 
With  shiver'd  armour  strewn,  and  on  a  heap 
Chariot  and  charioteer  lay  overturn'd,  390 

365.  Adramdech :  Afterwards  one  of  the  idols  of  Sepharvaim,  in  Samaria, 
2  Kings  xvii.  31.  Asmadai,  the  same  as  Atmodeus,  Tobit  iii.  8.  The  name 
is,  by  some,  derived  from  a  word  signifying  to  exterminate. 

368.  Plate  and  mail :  Two  sorts  of  armour,  the  former  consisting  of  thin 
plates  of  metal  laid  over  one  another  like  the  scales  of  a  fish,  and  sewed 
down  to  a  strong  linen  or  leathern  jacket ;  the  other,  called  chain  mail,  was 
a  coat  of  steel  net-work,  consisting  of  iron  rings,  each  having  four  other 
rings  inserted  in  it. 

371.  Arid  is  a  word  meaning  ''lion  of  God,"  or  "lion-like."  2  Sam 
xxiii.  20 ;  1  Chron.  xi.  22.  Arioch  is  of  a  similar  signification.  Ramiel* 
one  that  exalts  himself  against  God. 

386.  Battle :  Army,  or  the  main  body  of  it. 


264  PARADISE    LOST.  • 

And  fiery  foaming  steeds ;  what  stood,  rccoil'd 

Overwearied,  through  the  faint  Satanic  host 

Defensive  scarce,  or  with  pale  fear  surprised, 

Then  first  with  fear  surprised  and  sense  of  pain, 

Fled  ignominious,  to  such  evil  brought 

By  sin  of  disobedience,  till  that  hour 

Not  liable  to  fear,  or  flight,  or  pain. 

Far  otherwise  th'  inviolable  Saints 

In  cubic  phalanx  firm  advanced  entire, 

Invulnerable,  impenetrably  arm'd:  400 

Such  high  advantages  their  innocence 

Gave  them  above  their  foes,  not  to  have  sinn'd, 

Not  to  have  disobey'd :  in  fight  they  stood 

Unwearied,  unobnoxious  to  be  pain'd  40J 

By  wound,  tho'  from  their  place  by  violence  moved. 

Now  night  her  course  began,  and  over  Heaven 
Inducing  darkness,  grateful  truce  imposed, 
And  silence  on  the  odious  din  of  war. 
Under  her  cloudy  covert  both  retired, 

391.  What  stood  is  connected  as  a  nominative  case  with  the  verbs  rtcoiltd 
and  Jled ;  and  is  put  in  opposition  to  what  lay  overturned,  in  the  preceding 
line.  Part  of  the  Satanic  host  lay  overturned ;  and  that  part  which  was  not 
overturned,  but  kept  on  their  feet,  and  ttood,  either  gave  way,  and  recoiled 
overwearied,  or  ir«/A  pale  fear  turprited.  fled  ignominious. — N. 

393.  Defensive  tcarcc :  Scarcely  in  a  posture  to  defend. 

393.  Till  that  hour :  It  seems  a  very  extraordinary  circumstance  attending 
a  battle,  that  not  only  none  of  the  warriors  on  either  side  were  capable  of 
death  by  wound,  but,  on  one  side,  none  were  capable  of  wound  or  even 
of  pain.  This  was  a  very  great  advantage  on  the  side  of  the  good  angels, 
but  we  must  suppose  that  the  rebel  angels  did  not  know  their  own  weak- 
ness till  thit  hour. — N. 

399.  Cubic :  This  is  not  to  be  interpreted  in  its  strictest  sense,  but  in  the 
sense  of  tquare.  having  so  much  of  the  property  of  a  cube  as  to  be  equal  in 
length  on  each  of  its  four  sides. 

405.  Though,  4r. :  This  circumstance  is  judiciously  added  to  prepare  the 
reader  for  what  happens  in  the  next  fight. — N. 

407.  Inducing :  Bringing  on.  The  expression  was  probably  taken  from 
Horace,  Sat.  i.  5 :  9  : 

"  Jam  nox  \7\duetrt  ttrrii 
Umbrai,  et  co-lo  diffundere  iigna  parabat" 


BOOK  vi.  265 

Victor  and  vanquish'd,  on  the  foughten  field  410 

Michael  and  his  angels  prevalent 

Encamping,  placed  in  guard  their  watches  round, 

Cherubic  waving  fires.     On  th'  other  part 

Satan  with  his  rebellious  disappear'd, 

Far  in  the  dark  dislodged  ;  and  void  of  rest,  415 

His  potentates  to  council  call'd  by  night ; 

And  in  the  midst  thus  undismay'd  began  : 

0  now  in  danger  try'd,  now  known  in  arms, 
Not  to  be  overpow'r'd,  Companions  dear, 
Found  worthy  not  of  liberty  alone,  420 

Too  mean  pretence,  but  what  we  more  affect, 
Honour,  dominion,  glory,  and  renown  ; 
Who  have  sustain'd  one  day  in  doubtful  fight 
(And  if  one  day,  why  not  eternal  days  ?) 

What  Heaven's  Lord  had  pow'rfullest  to  send  425 

Against  us  from  about  his  throne,  and  judged 
Sufficient  to  subdue  us  to  his  will, 
But  proves  not  so  :  then  fallible,  it  seems, 
Of  future  we  may  deem  him,  though  till  now 
Omniscient  thought.     True  is,  less  firmly  arm'd,  430 

Some  disadvantage  we  endured  and  pain, 

413.  Cherubic  waving  fires  :  Their  watches  were  cherubic  waving  fir tt — 
that  is,  Cherubim  like  fires  waving ;  the  Cherubim  being  described  by  our 
author,  agreeably  to  Scripture,  as  of  a  fiery  substance  and  nature. — N. 

415.  Dislodged:  Removed. 

418.  OA,  now  in  danger,  fyc. :  This  speech  of  Satan  is  very  artful.  He 
flatters  their  pride  and  vanity,  and  avails  himself  of  the  only  comfort  that 
could  be  drawn  from  this  day's  engagement  (though  it  was  a  false  comfort) , 
that  God  was  neither  so  powerful  nor  wise  as  he  was  taken  to  be.  He  was 
forced  to  acknowledge  that  they  had  suffered  some  loss  and  pain,  but  endea 
vouis  to  lessen  it  as  much  as  he  can,  and  attributes  it  not  to  the  true  cause, 
but  to  their  want  of  better  arms  and  armour,  which  he  therefore  proposes 
that  they  should  provide  themselves  withal,  to  defend  themselves,  and  annoy 
their  enemies. — N. 

421.  Too  mean  pretence :  Too  small  a  claim. 
430.  True  is :  True  it  is. 

431-32.  So  Prometheus,  in  like  manner,  comforts  and  confirms  himself 
•gainst  Jupiter's  threats.     ^Eschyl.  Prom.  Vinct.  932.— N. 
12 


266  PARADISE    LOST. 

Till  now  not  known  ;  but  known,  as  soon  contemn'd ; 

Since  now  we  find  this  our  empyreal  form 

Incapable  of  mortal  injury, 

Imperishable,  and  though  pierced  with  wound,  439 

Soon  closing,  and  by  native  vigour  hcal'd. 

Of  evil  then  so  small,  as  easy  think 

The  remedy ;  perhaps  more  valid  arms, 

Weapons  more  violent,  when  next  we  meet, 

May  serve  to  better  us,  and  worse  our  foes  ;  440 

Or  equal  what  between  us  made  the  odds, 

In  nature  none.     If  other  hidden  cause 

Left  them  superior,  while  we  can  preserve 

Unhurt  our  minds  and  understanding  sound, 

Due  search  and  consultation  will  disclose.  445 

He  sat ;  and  in  th'  assembly  next  upstood 
Nisroch,  of  principalities  the  prime. 
As  one  he  stood  escaped  from  cruel  fight, 
Sore  toil'd,  his  riven  arms  to  havoc  hewn, 
And  cloudy  in  aspect  thus  answ'ring  spake  :  460 

Deliverer  from  new  Lords,  leader  to  free 
Enjoyment  of  our  right  as  Gods :  yet  hard 
For  Gods,  and  too  unequal  work  we  find, 
Against  unequal  arms  to  fight  in  pain, 

Against  unpain'd,  impassive ;  from  which  evil  455 

Ruin  must  needs  ensue  ;  for  what  avails 
Valour  or  strength,  though  matchless,  quell'd  with  pain 
Which  all  subdues,  and  makes  remiss  the  hands 
Of  mightiest  ?    Sense  of  pleasure  we  may  well 
Spare  out  of  life  perhaps,  and  not  repine,  460 

But  live  content,  which  is  the  calmest  life : 
But  pain  is  perfect  misery,  the  worst 

440.   Wortt :  Put  to  disadvantage. 

447.  Nitroch :  An  idol  of  the  Ninevites,  2  Kings  ziz.  37 ;  Isaiah  xxzvii 
38.  In  his  temple  Sennacherib,  king  of  Assyria,  was  slain. 

455.  Impattivt :  Incapable  of  pain. 

462.  The  wortt  of  evil*,  Spc. :  Nisroch  is  made  to  talk  agreeably  to  th» 
sentiments  of  Hieronymus,  and  those  philosophers  who  maintained  that  pain 
is  the  greatest  of  evils  •  there  might  be  a  possibility  of  living  without  plea- 


BOOK  vi.  267 

Of  evils,  and  excessive,  overturns 

All  patience.     He  who  therefore  can  invent 

With  what  more  forcible  we  may  offend  465 

Our  yet  unwounded  enemies,  or  arm 

Ourselves  with  like  defence,  to  me  deserves 

No  less  than  for  deliverance  what  we  owe. 

Whereto,  with  look  composed,  Satan  reply'd: 
Not  uninvented  that,  which  thou  aright  470 

Believ'st  so  main  to  our  success,  I  bring. 
Which  of  us  who  beholds  the  bright  surface 
Of  this  ethereous  mould  whereon  we  stand, 
This  continent  of  spacious  Heav'n,  adorn'd 
With  plant,  fruit,  flow'r  ambrosial,  gems,  and  gold  ;  475 

Whose  eye  so  superficially  surveys 
These  things,  as  not  to  mind  from  whence  they  grow 
Deep  under  ground,  materials  dark  and  crude, 
Of  spirituous  and  fiery  spume,  till  touch'd 
With  Heaven's  ray,  and  temper'd,  they  shoot  forth  480 

So  bounteous,  op'ning  to  the  ambient  light  ? 
These  in  their  dark  nativity  the  deep 
Shall  yield  us,  pregnant  with  infernal  flame  ; 
Which  into  hollow  engines,  long  and  round, 
Thick  ramm'd,  at  th'  other  bore  with  touch  of  fire  485 

Dilated  and  infuriate,  shall  send  forth 
From  far,  with  thund'ring  noise  among  our  foes, 
Such  implements  of  mischief,  as  shall  dash 

rare,  but  there  was  no  living  in  pain — a  notion  suitable  enough  to  a  deity  of 
the  effeminate  Assyrians. 
467.  To  me :  That  is,  to  my  apprehension,  or  in  my  judgment. 

f 

471.  Main:  Important. 

472.  The  construction  is,  which  sf  us  who  beholds,  &c.,  is  there  whose  eyt 
to  superficially,  &c. 

479.  Spume :  Frothy  matter. 

481.  Jlinbicnt :  Encompassing. 

482.  Deep :  The  deep  ground,  or  soil. 

483.  Infernal  flame :  Flame  such  as  Hell  furnishes. 

488.  Implements  of  mischief :  The  second  day's  engagement  is  apt  to  startle 
an  imagination  which  has  not  been  raiwd  and  qualified  for  such  a  d«Kcrip- 


PARADISE    LOST. 

To  pieces,  and  ov'rwhelm  whatever  stands 

Adverse,  that  they  shall  fear  we  have  disarm 'd  490 

The  Thund'rer  of  his  only  dreaded  bolt. 

Nor  long  shall  be  our  labour  ;  yet  ere  dawn, 

Effect  shall  end  our  wish.     Mean  while  revive  ; 

Abandon  fear  ;  to  strength  and  council  join'd 

Think  nothing  hard,  much  less  to  be  despair'd.  495 

He  ended,  and  his  words  their  drooping  cheer 
Enlighten 'd,  and  their  languish 'd  hope  revived. 
Th'  invention  all  admired,  and  each,  how  he 
To  be  th'  inventor  miss'd ;  so  easy  it  seem'd 
Once  found,  which  yet  unfound  most  would  have  thought    500 
Impossible  ;  yet  haply  of  thy  race 
In  future  days,  if  malice  should  abound, 
Some  one  intent  on  mischief,  or  inspired 
With  dev'lish  machination,  might  devise 

Like  instrument  to  plague  the  sons  of  men  505 

For  sin,  on  war  and  mutual  slaughter  bent. 

tion  by  the  reading  of  the  ancient  poets,  and  of  Homer  in  particular.  It 
was  certainly  a  very  bold  thought  in  our  au  hor  to  ascribe  the  first  use  of 
artillery  to  the  rebel  angels.  But  as  such  a  pernicious  invention  may  be 
well  supposed  to  have  proceeded  from  such  authors,  so  it  enters  very  pro- 
perly into  the  thoughts  of  that  being  who  is  all  along  described  as  aspiring 
to  the  majesty  of  the  Maker.  Such  engines  were  the  only  instruments  he 
could  have  made  use  of  to  imitate  those  thunders  which,  in  all  poetry,  sacred 
and  profane,  are  represented  as  the  arms  of  the  Almighty.  The  tearing  up 
the  hills  (544)  was  not  altogether  so  daring  a  thought  as  the  former.  We 
are,  in  some  measure,  prepared  for  such  an  incident  by  the  description  of  the 
giants'  war,  which  we  meet  with  among  the  ancient  poets.  What  still  made 
this  circumstance  the  more  proper  for  the  poet's  use,  is  the  opinion  of  many 
learned  men,  that  the  fable  of  the  giants'  war,  which  makes  so  great  a  noise 
in  antiquity,  and  gave  Birth  to  the  sublimest  description  in  Hesiod's  works, 
was  an  al.egory  founded  upon  this  very  tradition  of  a  fight  between  the  good 
and  bad  angels. — A. 

406.  Cheer:  Cheerfulness. 

408-99.  So  eaty,  tfc. :  How  natural,  and  how  conformed  to  experience,  is 
this  remark.  Johnson  applies  it  to  fine  writing. 

502.  In  future  day*,  6fc. :  This  speaking  in  the  spirit  of  prophecy  adds 
great  dignity  to  poetry,  and  very  properly  comes  from  the  mouth  of  an 
— N. 


BOOK  vi.  269 

Forthwith  from  council  to  the  work  they  flew  ; 

None  arguing  stood  ;  innumerable  hands 

Were  ready ;  in  a  moment  up  they  turn'd 

Wide  the  celestial  soil,  and  saw  beneath  510 

Th'  originals  of  nature  in  their  crude 

Conception  ;  sulphurous  and  nitrous  foam 

They  found,  they  mingled,  and  with  subtle  art, 

Concocted  and  adusted  they  reduced 

To  blackest  grain,  and  into  store  convey'd.  515 

Part  hidden  veins  digg'd  up  (nor  hath  this  earth 

Entrails  unlike)  of  mineral  and  stone, 

Whereof  to  found  their  engines  and  their  balls 

Of  missive  ruin  ;  part  incentive  reed 

Provide,  pernicious  with  one  touch  to  fire.  520 

So  all  ere  day-spring,  under  conscious  night, 

Secret  they  finish'd,  and  in  order  set, 

With  silent  circumspection  unespy'd. 

Now  when  fair  morn  orient  in  Heav'n  appear'd, 
Up  rose  the  victor  Angels,  and  to  arms  525 

The  matin-trumpet  sung.     In  arms  they  stood 
Of  golden  panoply,  refulgent  host, 
Soon  banded  :  others  from  the  dawning  hills 

511-12.  Crude  conception:  Unformed  or  uncompounded  state 

514.  Concocted :  Purified,    ddusted :  Dried  by  heat. 

517.  Stone :  This  may  have  been  that  which  was  used  for  ball$,  or  that 
which,  in  the  mine,  surrounded  the  metallic  substance  of  which  they  con- 
structed their  engines  and  balls. 

519.  Incentive:  Inflaming,  inflammable. 

520.  Pernicious:  Swift. 

521.  Conscious  night :  Night  is  here  personified,  and  described  as  acquain. 
ed  with  their  operations.     Ovid,  Met.  xiii.  15,  has  a  similar  expression : 

" quorum  nox  conicia  sola  cvt." 

526.  The  matin-trumpet  sung  :  A  classical  expression,  Virg.  JEn.  v.  113 

527.  Panoply :  Complete  armour  for  the  whole  person. 

528.  Dawning  hills :  This  epithet  is  usually  applied  to  the  light,  but  her0 
very  poetically,  to  the  Ai//»,  the  dawn  first  appearing  over  them,  and  the/ 
seeming  to  bring  the  rising  day  ;  as  the  evening  star  is  said  likewise  first  to 
appear  on  his  hill-top,  VIII.  520. — N. 


270  PARADISE    LOST. 

Look'd  round,  and  scouts  each  coast,  light-armed  scour, 

Each  quarter,  to  descry  the  distant  foe,  530 

Where  lodged,  or  whither  fled,  or  if  for  fight, 

In  motion  or  in  halt.     Him  soon  they  met 

Under  spread  ensigns  moving  nigh,  in  slow 

But  firm  battalion.     Back  with  speediest  sail 

Zophiel,  of  Cherubim  the  swiftest  wing,  535 

Came  flying,  and  in  mid-air  aloud  thus  cry'd  : 

Ann,  Warriors,  arm  for  fight ;  the  foe  at  hand, 
Whom  fled  we  thought,  will  save  us  long  pursuit 
This  day.     Fear  not  his  flight ;  so  thick  a  cloud 
He  comes,  and  settled  in  his  face  I  see  540 

Sad  resolution  and  secure.     Let  each 
His  adamantine  coat  gird  well,  and  each 
Fit  well  his  helm,  gripe  fast  his  orbed  shield, 
Borne  ev'n  or  high  ;  for  this  day  will  pour  down, 
If  I  conjecture  aught,  no  drizzling  show'r,  545 

But  rattling  storm  of  arrows  barb'd  with  fire. 

So  warn'd  he  them,  aware  themselves,  and  soon 
In  order,  quit  of  all  impediment : 
Instant  without  disturb  they  took  alarm, 

And  onward  moved  embattled ;  when  behold,  550 

Not  distant  far  with  heavy  pace  the  foe 

533.  Slow  but  firm :  Slow  in  drawing  their  cannon ;  firm  in  order  to  con- 
ceal it,  551.— N. 

535.  Zophiel:  Spy  of  God. 

541.  Sad:  Sullen. 

542.  Coat:  Hor.  Ode  L  6  :  13 : 

"  Martem  tunica  tectum  adamant ina." 

T. 

545.  Aught :  Fenton  suggests  in  place  of  this,  the  word  "  right." 

546.  Rattling,  $c. :  The  reader  should  notice  the  prevalence  of  the  letter 
r  in  this  sentence,  found  in  almost  every  word ;  and  observe  the  great  ex- 
pression which  its  rolling  sound  gives  to  the  sense.    Barbed  with  fire: 
headed,  or  bearded  with  fire. 

548.  Impediment:  Baggage. 
549    Ditturb:  Disturbance. 


BOOK    VI. 


271 


Approaching  gross  and  huge,  in  hollow  cube 

Training  his  devilish  engin'ry,  impaled 

On  ev'ry  side  with  shadowing  squadrons  deep. 

To  hide  the  fraud.     At  interview  both  stood  555 

A  while  ;  but  suddenly  at  head  appear'd 

Satan,  and  thus  was  heard  commanding  loud : 

Vanguard,  to  right  and  left  the  front  unfold, 
That  all  may  see  who  hate  us,  how  we  seek 
Peace  and  composure,  and  with  open  breast  560 

Stand  ready  to  receive  them,  if  they  like 
Our  overture,  and  turn  not  back  perverse  ; 
But  that  I  doubt.     However  witness  Heaven, 
Heav'n  witness  thou  anon,  while  we  discharge 
Freely  our  part ;  ye  who  appointed  stand,  565 

Do  as  ye  have  in  charge, 'and  briefly  touch 
What  we  propound,  and  loud  that  all  may  hear. 

So  scoffing  in  ambiguous  words,  he  scarce 

552.  Cube :  The  use  of  this  term,  if  strictly  interpreted  (and  not  loosely 
as  in  399)  implies  that  the  army  was  moving  in  the  air.    See  lines  69-76. 

553.  Training:   Drawing  in  train.     Impaled:   Surrounded  as  with  pali- 
sades or  stakes. 

557.  Thus  was  heard,  fyc. :  The  speech  that  follows  is  full  of  wit  and 
humour.  The  words,  open  breast,  overture,  discharge,  touch,  loud,  are  to  be 
emphasized. 

568.  So  scoffing,  fyc. :  We  cannot  pretend  entirely  to  justify  this  punning 
scene ;  but  we  should  consider  that  there  is  very  little  of  this  kind  of  wit 
any  where  in  the  poem  but  in  this  place ;  and  in  this  we  may  suppose  Mil- 
ton to  have  sacrificed  to  the  taste  of  his  times  when  puns  were  better  relish- 
ed than  they  are  at  present  in  the  learned  world  ;  and  I  know  not  whether 
we  are  not  grown  too  delicate  and  fastidious  in  this  particular.  It  is  certain 
that  the  ancients  practised  them  more  both  in  their  conversation  and  in  their 
writings;  and  Aristotle  recommends  them  in  his  book  of  Rhetoric,  and 
likewise  Cicero  in  his  Treatise  of  Oratory ;  and  if  we  should  condemn  them 
absolutely,  we  must  condemn  half  of  the  good  saying  of  the  greatest  wits 
of  Greece  and  Rome.  They  are  less  proper  indeed  in  serious  works,  and 
not  at  all  becoming  the  majesty  of  an  epic  poem ;  but  our  author  seems  to 
have  been  betrayed  into  this  excess,  in  great  measure,  by  his  love  and  ad- 
miration of  Homer ;  for  this  account  of  the  angels  jesting  and  insulting  one 
another,  is  not  unlike  some  passages  in  the  16th  book  of  the  Iliad ;  and,  as 
Mr.  Thyer  observes,  Milton  is  the  less  to  be  blamed  for  this  punning  scene, 


272  PARADISE    LOST. 

Had  ended  ;  when  to  right  and  left  the  front 

Divided,  and  to  either  flank  retir'd  :  570 

Which  to  our  eyes  discovered,  new  and  strange, 

A  triple  mounted  row  of  pillars  laid 

On  wheels  (for  like  to  pillars  most  they  seem'd, 

Or  hollow'd  bodies  made  of  oak  or  fir, 

With  branches  lopt,  in  wood  or  mountain  fell'd)  575 

Brass,  iron,  stony  mold,  had  not  their  mouths 

With  hideous  orifice  gaped  on  us  wide, 

Portending  hollow  truce.     At  each,  behind, 

A  Seraph  stood,  and  in  his  hand,  a  reed 

Stood  waving,  tipt  with  fire  :  while  we  suspense  580 

Collected  stood  within  our  thoughts  amused, 

Not  long,  for  sudden  all  at  once  their  reeds 

Put  forth,  and  to  a  narrow  vent  apply'd 

With  nicest  touch.     Immediate  in  a  flame, 

But  soon  obscured  with  smoke,  all  Heav'n  appear'd,  585 

From  those  deep- throated  engines  belch 'd,  whose  roar 

Embowcl'd  with  outrageous  noise  the  air, 

when  one  considers  the  characters  of  the  speakers,  such  kind  of  insulting 
wit  being  most  peculiar  to  proud,  contemptuous  spirits. — N. 

570.  Divided :  Nothing  can  be  more  distinct,  picturesque,  and  grand,  than 
this  advance  of  Satan's  army  with  his  masked  artillery. — E.  B. 

576.  Mold  bears  the  sense  of  substance  ;  and,  although  Dr.  Bentley  would 
change  the  text,  and  read  cast  in  mold,  in  order  to  rid  the  poem  of  ttone  can- 
non, as  he  expresses  it,  it  is  unnecessary,  for  such  cannon  were  to  be  seen  a 
century  ago  at  Delft,  in  Holland.  It  is  probable  that  Milton  had  seen  them 
in  his  travels  on  the  continent,  and  was  thus  led  to  introduce  them  as  part 
of  the  artillery  of  Satan ;  though  it  cannot  be  doubted  that  cannon  of  such 
material  would  not  be  very  lasting. 

578.  Portending  hollow  truce :  Showing  a  deceitful  suspension  of  fight. 
There  is  a  play  upon  the  word  hollow,  which  should  be  noticed. 

580.  Stood  waving  in  his  hand  a  reed  tipt  with  fire.  Sutpente :  In  sus- 
pense. 

586.  Deep-throated  engine* :  Shakspeare,  in  Othello.  Act  Ui.,  had  used  the 
name  expression : 

"  And  oh,  you  mortal  enginei    whine  rude  threat* 
Th'  immortal  Jove'i  dread  clamours  counterfeit' 

967.  EmbowcTd,  ire.     Filled,  or  penetrated,  the  air  with  outrageous  noise. 


BOOK  vi.  273 

And  all  her  entrails  tore,  disgorging  foul 

Their  dev'lish  glut,  chain'd  thunderbolts  and  hail 

Of  iron  globes  ;  which  on  the  victor  host  590 

Levell'd  with  such  impetuous  fury  smote, 

That  whom  they  hit,  none  on  their  feet  might  stand, 

Though  standing  else  as  rocks,  but  down  they  fell 

By  thousands,  Angel  on  Arch-Angel  roll'd  ; 

The  sooner  for  their  arms  ;  unarm'd  they  might  595 

Have  easily  as  Spirits  evaded  swift 

By  quick  contraction  or  remove ;  but  now 

Foul  dissipation  follow'd  aad  forced  rout ; 

Nor  served  it  to  relax  their  serried  files. 

What  should  they  do  ?     If  on  they  rush'd,  repulse  600 

Repeated,  and  indecent  overthrow 

Doubled,  would  render  them  yet  more  despised, 

And  to  their  foes  a  laughter ;  for  in  view 

Stood  rank'd  of  Seraphim  another  row, 

In  posture  to  displode  their  second  tire  605 

Of  thunder  ;  back  defeated  to  return 

They  worse  abhorr'd.     Satan  beheld  their  plight, 

And  to  his  mates  thus  in  derision  call'd  : 

0  Friends,  why  come  not  on  these  victors  proud  ? 
Ere  while  they  fierce  were  coming  ;  and  when  we  CIO 

To  entertain  them  fan-  with  open  front 
And  breast  (what  could  we  more?)  propounded  terms 
Of  composition,  straight  they  changed  their  minds, 
Flew  off,  and  into  strange  vagaries  fell, 
As  they  would  dance  ;  yet  for  a  dance  they  seem'd  615 

The  roar  is  said  to  do  what  in  fact  the  cannon  did ;  the  property  of  a  thing 
by  a  common  figure,  being  put  for  the  thing  itself.     See  also  II.  65*4,  ib 
another  example,     ^iris  here  personified,  and  viewed  as  an  animal. 

589.  Glut:  What  they  had   swallowed,  viz.,   chained  thunderbolts  and 
hail  of  iron  globes. 

597.  Remove:  Removal.  598.  Dissipation:  Dispersion. 

599.  Nor  served :  Nor  did  it  accomplish  any  good  purpose  to  open  their 
compact  files. 

604.  Rank'd:  In  idnks.  605.  Tire:  Tier,  row. 

608.  In  derision  called :  Another  humorous  speech  here  followi. 
12*  R 


274  PARADISE    LOST. 

Somewhat  extravagant  and  wild,  perhaps 
For  joy  of  offer'd  peace.     But  I  suppose, 
If  our  proposals  once  again  were  heard, 
We  should  compel  them  to  a  quick  result. 

To  whom  thus  Belial,  in  like  gamesome  mood :  620 

Leader,  the  terms  we  sent  were  terms  of  weight, 
Of  hard  contents,  and  full  of  force  urged  home, 
Such  as  we  might  perceive  amused  them  all, 
And  stumbled  many ;  who  receives  them  right, 
Had  need  from  head  to  foot  well  understand ;  625 

Not  understood,  this  gift  they  have  besides, 
They  shew  us  when  our  foes  walk  not  upright. 

So  they  among  themselves  in  pleasant  vein, 
Stood  scoffing,  hcighten'd  in  their  thoughts  beyond 
All  doubt  of  victory  ;  Eternal  Might  630 

To  match  with  their  inventions  they  presumed 
So  easy,  and  of  his  thunder  made  a  scorn, 
And  all  his  host  derided,  while  they  stood 
A  while  in  trouble :  but  they  stood  not  long  ; 
Rage  prompted  them  at  length,  and  found  them  arms          635 
Against  such  hellish  mischief  fit  to  oppose 
Forthwith  (behold  the  excellence,  the  pow'r, 
Which  God  hath  in  his  mighty  Angels  placed !) 
Their  arms  away  they  threw,  and  to  the  hills 
(For  earth  hath  this  variety  from  Heav'n  640 

Of  pleasure  situate  in  hill  and  dale) 
Light  as  the  lightning  glimpse  they  ran,  they  flew ; 
From  their  foundations  loosening  to  and  fro, 

620.  Like  gamesome  mood:  The  pun  is  remarkably  well  illustrated  in 
Belial's  speech.  Notice  the  words,  terms  of  weight,  hard  contents,  force  urged 
home,  understand,  understood.  This  language  came  more  appropriately  from 
Belial  than  it  would  have  done  from  any  other  of  the  fallen  angels. 

6'J->.  Understand :  Be  well  fortified  as  to  his  position.  The  same  equivo- 
cation is  used  by  Shakspeare,  Two  Gentlemen  of  Verona :  "  My  staff  under- 
stands  me." 

€35.  Rage:  Indignation. 

'•  Furor  anna  miniitrat." 

Virg.  JEn.  I.  160. 


BOOK  vi.  275 

They  pluck'd  the  seated  hills  with  all  their  load, 

Rocks,  waters,  woods,  and,  by  the  shaggy  tops  645 

Uplifting,  bore  them  in  their  hands.     Amaze, 

Be  sure,  and  terror  seized  the  rebel  host, 

When  coming  towards  them  so  dread  they  saw 

The  bottom  of  the  mountains  upward  turn'd  ; 

Till  on  those  cursed  engines  triple-row  650 

They  saw  them  whelm'd,  and  all  their  confidence 

Under  the  weight  of  mountains  buried  deep  ; 

Themselves  invaded  next,  and  on  their  heads 

Main  promontories  flung,  which  in  the  air 

Came  shadowing,  and  oppress'd  whole  legions  arm'd.  655 

Their  armour  hclp'd  their  harm,  crush'd  in  and  bruis'd 

Into  their  substance  pent,  which  wrought  them  pain 

Implacable,  and  many  a  dolorous  groan 

Long  struggling  underneath,  ere  they  could  wind 

Out  of  such  pris'n,  though  Spirits  of  purest  light ;  660 

Purest  at  first,  now  gross  by  sinning  grown. 

The  rest  in  imitation  to  like  arms 

Betook  them,  and  the  neighb'ring  hills  up  tore : 

So  hills  amid  the  air  encounter'd  hills, 

Hurl'd  to  and  fro  with  jaculation  dire,  665 

That  under  ground  they  fought  in  dismal  shade  ; 

644.  They  pltictfd  the  seated  hills,  Sfc. :  It  may,  perhaps,  be  worth  while  to 
consider  with  what  judgment  Milton,  in  this  narration,  has  avoided  every- 
thing that  is  mean  or  trivial  in  the  description  of  the  Latin  and  Greek  poets ; 
and,  at  the  same  time,  improved  every  great  hint  which  he  met  with  in 
their  works  upon  this  subject. — A. 

646.  Amaze :  Amazement.       648.  Dread:  Dreadful.       654.  Main:  Vast. 

661.  The  degrading  tendency  of  sin  is  here  well  exhibited;  also  in  line! 
690-91. 

662.  The  rest :  The  evil  angels. 

666.  Under  ground,  Sfc.  •'  One  of  the  Spartans  at  the  battle  of  Thermo- 
pylae, when  told  that  the  arrows  of  the  Persians  would  be  so  numerous  as  to 
obscure  the  sun,  bravely  replied,  "  No  matter,  we  shall  have  the  advantage 
of  fighting  in  the  shade ;';  but  these  lines  reveal  to  us  a  more  surprising 
shade,  and  more  impenetrable — that  of  hills  hurled  against  each  other,  and 
meeting  in  mid  air.  See  Book  IF.  539. 


276  PARADISE    LOST. 

Infernal  noise  ?     War  seotn'd  a  civil  game 

To  this  uproar  :  horrid  confusion  heap'd 

Upon  confusion  rose :  and  now  all  Hcav'n 

Had  gone  to  wrack,  with  ruin  overspread,  670 

Had  not  th'  Almighty  Father,  where  he  sits 

Shrined  in  his  sanctuary  of  Heav'n  secure, 

Consulting  on  the  sum  of  things,  foreseen 

This  tumult,  and  permitted  all,  advised  : 

That  his  great  purpose  he  might  so  fulfil,  67A 

To  honour  his  anointed  Son  avenged 

Upon  his  enemies,  and  to  declare 

All  pow'r  on  him  transferr'd  :  whence  to  his  Son 

Th'  Assessor  of  his  throne,  he  thus  began  : 

Effulgence  of  my  glory,  Son  beloved,  G80 

Son  in  whose  face  invisible  is  beheld 
Visibly  what  by  Deity  I  am, 
And  in  whose  hand  what  by  decree  I  do, 
Second  Omnipotence,  two  days  are  past, 
Two  days,  as  we  compute  the  days  of  Heav'n,  68ft 

Since  Michael  and  his  Pow'rs  went  forth  to  tame 
These  disobedient.     Sore  hath  been  their  fight, 
As  likeliest  was,  whon  two  such  foes  met  arm'd  ; 
For  to  themselves  I  left  them,  and  thou  know'st 
Equal  in  their  creation  they  were  form'd,  690 

Save  what  sin  hath  impair'd,  which  yet  hath  wrought 
Insensibly,  for  I  suspend  their  doom  ; 
Whence  in  perpetual  fight  they  needs  must  last 
Endless,  and  no  solution  will  be  found. 
War  wearied  hath  performed  what  war  can  do,  695 

•1087.  CivU:  Gentle. 

670.  Had  gone  to  wrack :  Milton's  battles  resemble  thost*  of  Homer  in  one 
property — that  of  rising  in  intensity  and  horror  one  above  another. 

673.  The  turn  of  things:  All  things. 

674.  jidviied:  Advisedly  ;  in  a  deliberate  manner. 

681.  Invisible:  That  which  is  invisible.      Visibly:  plainly. 
69).  Save  what.  tfc. :  Before  these  words  must  be  understood,  "and  equal 
.hey  are  still,"  or  words  equivalent.     Intentibly :  By  slow  degrees. 
694.  Solution :  Release,  separation 


BOOK  vi.  277 

And  to  disorder'd  rage  let  loose  the  reins, 

With  mountains  as  with  weapons  arm'd,  which  makes 

Wild  work  in  Heav'n,  and  dang'rous  to  the  main. 

Two  days  are  therefore  past,  the  third  is  thine ; 

For  thee  I  have  ordain'd  it,  and  thus  far  700 

Have  suffer'd,  that  the  glory  may  be  thine 

Of  ending  this  great  war,  since  none  but  Thou 

Can  end  it.     Into  Thee  such  virtue  and  grace 

Immense,  I  have  transfused,  that  all  may  know 

In  Heav'n  and  Hell  thy  pow'r  above  compare ;  705 

And  this  perverse  commotion  govern'd  thus, 

To  manifest  thee  worthiest  to  be  Heir 

Of  all  things ;  to  be  Heir  and  to  be  King 

By  sacred  unction,  thy  deserved  right. 

Go  then,  thou  Mightiest  in  thy  father's  might,  710 

Ascend  my  chariot,  guide  the  rapid  wheels 

That  shake  Heav'n's  basis,  bring  forth  all  my  war, 

My  bow  and  thunder  ;  my  almighty  arms 

Gird  on,  and  sword  upon  thy  puissant  thigh : 

Pursue  these  sons  of  darkness,  drive  them  out  715 

From  all  Heav'n's  bounds  into  the  utter  deep  ; 

695.  What  war  can  do :  Within  the  compass  of  this  one  Book,  we  have 
all  the  variety  of  battles  that  can  well  be  conceived :  a  single  combat,  and  a 
general  engagement ;  a  fight  with  darts,  in  imitation  of  the  ancients ;  a  fight 
with  artillery,  in  imitation  of  the  moderns ;  but  the  images  in  both  are 
raised  greatly,  to  correspond  to  the  superior  nature  of  the  combatants  here 
engaged. 

698.  Main :  The  greater  part. 

705.  Compare:  Comparison. 

710-18.  Go  then,  thou  migktirtt.  tyc.:  Milton  has  raised  his  description  in  .» 
this  Book  with  many  images  taken  out  of  the  poetical  parts  of  Scripture.  k 
The  Messiah's  chariot  is  formed  upon  a  vision  of  Ezekiel,  who,  as  Grotius 
observes,  has  very  much  in  him  of  Homer's  spirit,  in  the  poetical  parts  of 
his   prophecy.     The   lines   here   mentioned,   in   that   glorious   commission 
which  is  given  the  Messiah  to  extirpate  the  host  of  rebel  angels,  is  drawn 
from  a  sublime  passage  in  the  45th  Psalm.     The  reader  will  easily  discover 
other  strokes  of  the  same  nature. — A. 

712.  War:  Implements  of  war. 

714.  Puiuanl :  Mighty. 


278  PARADISE    LOST. 

There  lut  them  learn,  as  likes  them,  to  despise 
God  and  Messiah  his  anointed  King. 

He  said,  and  on  his  Son  with  rays  direct 
Shone  full ;  he  all  hi*  Father  full  express'd  720 

Ineffably  into  his  face  received  ; 
And  thus  the  filial  Godhead  answering  spake : 

0  Father,  0  Supreme  of  Heav'nly  Thrones, 
First,  Highest,  Holiest,  Best,  thou  always  seck'st 
To  glorify  thy  Son  ;  I  always  thee,  725 

As  is  most  just ;  this  I  my  glory  account, 
My  exaltation,  and  my  whole  delight, 
That  thou  in  me  well  pleased,  declar'st  thy  will 
Fulfilled  ;  which  to  fulfil  is  all  my  bliss. 

Sceptre  and  pow'r,  thy  giving,  I  assume,  730 

And  gladlier  shall  resign,  when  in  the  end 
Thou  .-halt  be  All  in  AH,  and  I  in  thee 
For  ever,  and  in  me  all  whom  thou  lov'st : 
But  whom  thou  hat'st,  I  hate,  and  can  put  on 
Thy  terrors,  as  I  put  thy  mildness  on,  735 

Image  of  thee  in  all  things ;  and  shall  soon, 
Arm'd  with  thy  might,  rid  Heav'n  of  these  rebell'd, 
To  their  prepared  ill  mansion  driv'n  down, 
To  chains  of  darkness,  and  the  undying  worm, 
That  from  thy  just  obedience  could  revolt,  740 

Whom  to  obey  is  happiness  entire. 
Then  shall  thy  Saints  unmix'd,  and  from  th'  impure 
Far  separate,  circling  thy  holy  mount, 
Unfeigned  Hallelujahs  to  thee  sing, 
Hymns  of  high  praise  :  and  I  among  them  Chief.  745 

So  said,  he  o'er  his  sceptre  bowing,  rose 
From  the  right  hand  of  glory  where  he  sat ; 
And  the  third  sacred  morn  began  to  shine, 
Dawning  through  Heav'n.     Forth  rush'd  with  whirlwind  sound 

717.  At  like*  than  :  As  it  pleases  them. 
732.  1  Cor.  xv.  24,  28 ;  John  xvii.  21,  23. 
737.  Rtbtird:  Rebellious. 

749,  &c.  The  coming  forth  of  the  Messiah  to  destroy  his  foes,  is  the  most 
«ublime  passage  in  the  poem.    It  is  a  u  torrent  rapture"  of  fire.     Its  words 


BOOK  vi.  279 

The  chariot  of  paternal  Deity,  750 

Flashing  thick  flames,  wheel  within  wheel  undrawn, 

Itself  instinct  with  Spirit,  but  convoy'd 

By  four  Cherubic  shapes  ;  four  faces  each 

Had  wondrous ;  as  with  stars  their  bodies  all 

And  wings  were  set  with  eyes,  with  eyes  the  wheels  755 

Of  beryl,  and  careering  fires  between  ; 

Over  their  heads  a  crystal  firmament, 

Whereon  a  sapphire  throne,  inlaid  with  pure 

Amber,  and  colours  of  the  show'ry  arch. 

He  in  celestial  panoply  all  arm'd  760 

Of  radiant  Urirn,  work  divinely  wrought, 

Ascended.     At  his  right  hand  victory 

Sat  eagle-winged  ;  beside  him  hung  his  bow 

And  quiver  with  three-bolted  thunder  stored  ; 

Jo  not  run  but  rush,  as  if  hurrying  from  the  chariot  of  the  Son.  Suggested 
partly  by  Hesiod's  "  War  of  the  Giants,"  and  partly  by  Achilles'  coming 
forth  upon  the  Trojans,  it  is  superior  to  both — indeed  to  anything  in  the  com- 
pass of  poetry.  As  the  Messiah,  in  his  progress,  snatched  up  his  fallen  foes, 
and  drove  them  before  him  like  leaves  on  the  blast,  Milton,  in  the  whirl- 
wind of  his  inspirations,  snatches  up  words,  allusions,  images,  from  Homer, 
Hesiod,  and  the  Book  of  God,  and  bears  them,  in  terror  and  in  triumph, 
on.  As  soon  call  a  tornado  the  plagiarist  of  the  boughs,  rafters,  houses,  and 
woods,  which  it  tears  up,  and  carries  forward  in  the  fury  of  its  power,  as 
Milton,  in  a  mood  like  this. — GILFILLAN. 

751.  Undrawn:  Not  drawn  by  external  force.     See  Ezekiel  i.  4,  &c. ;  Is. 
bcvi.  15. 

752.  Spirit :  Energy  or  activity. 

756.  Beryl :  Beryl,  a  precious  mineral  of  a  bluish  green  colour.     It  is  the 
same  as  the  emerald,  except  that  the  latter  has  a  richer  green  colour.     Cn- 
rtering  fires :  Rapidly  moving  fires,  or  lightnings. 

757.  Crystal  firmament :  See  Ezek.  i.  22,  26-28. 

761.  Urim:  The  word  means  light,  and  hence  the  epithet  radiant  is  pro- 
perly applied.  It  denotes  a  certain  part  of  the  dress,  which,  on  certain  great 
occasions,  was  worn  by  the  Jewish  High  Priest.  It  is  by  Bishop  Newton 
supposed  to  denote,  in  connection  with  Thummim,  which  signifies  perfection, 
the  clearness  and  certainty  of  the  divine  answers  which  were  obtained  by 
the  High  Priest  when  he  consulted  God  with  his  breastplate  on,  in  contra- 
distinction to  the  obscure,  enigmatical,  uncertain,  and  imperfect  answers  of 
(he  Heathen  oracles. 


280  PARADISE    LOST. 

And  from  about  him  fierce  effusion  roll'd  765 

Of  smoke  and  biek'ring  flame  and  sparkles  dire  : 

Attended  with  ten  thousand  thousand  Saints, 

He  onward  came  ;  far  off  his  coming  shone ; 

And  twenty  thousand  (I  their  number  heard) 

Chariots  of  God,  half  on  each  hand  were  seen.  770 

He  on  the  wings  of  Cherub  rode  sublime 

On  the  crystalline  sky,  in  sapphire  throned, 

Illustrious  far  and  wide,  but  by  his  own 

First  seen  ;  them  unexpected  joy  surprised, 

When  the  great  ensign  of  Messiah  blazed  775 

Aloft,  by  Angels  borno,  his  sign  in  Heav'n ; 

Under  whose  conduct  Michael  soon  reduced 

His  army,  circumfused  on  either  wing. 

Under  their  Head  embody'd  all  in  one. 

Before  him  pow'r  divine  his  way  prepared  :  780 

At  his  command  th'  uprooted  hills  retired 

Each  to  his  place ;  they  heard  his  voice,  and  went 

Obsequious  ;  Heav'n  his  wonted  face  renew'd, 

And  with  fresh  flow'rets  hill  and  valley  smiled. 

This  saw  his  hapless  foes,  but  stood  obdured,  785 

And  to  rebellious  fight  rallied  their  Pow'rs 

Insensate,  hope  conceiving  from  despair. 

In  Heav'nly  Spirits  coujd  such  perverseness  dwell  ? 

But  to  convince  the  proud  what  signs  avail, 

765.  A  furious  tempest  pouring  forth  smoke  and  destructive  Same  around 
him.  Bickering :  Fighting,  and  thence  destroying,  from  the  Welsh  6ic«,  a 
combat.  Compare  Ps.  xviii.  8  ;  1.  3. — H. 

767.  See  Jude  14.  It  is  worthy  of  remark,  how  greatly  indebted  to 
sacred  Scripture  is  the  poet  for  the  sublimest  passages  of  his  production. 

777.  Reduced:  Arranged.  778.  Circumfuted:  Spread  round. 

781.  Uprooted  hittf,  tfc.:  A  happy  thought  in  Milton  to  restore  the  beautv 
of  the  celestial  landscape. 

785.  Obdured :  Obstinate  in  their  sinful  purpose. 

787.  Hope:  Virg.  JEn.  ii.  354: 

••  I'm  Mini  rietli.  nullam  ipermre  itlutem." 
And  Quint  us  Curtius  •• 

'•  .  .    .  .  iJBp*  detperatio  tp«i  c*uit  tit" 


BOOK    VI.  281 

I 

Or  wonders  move  th'  obdurate  to  relent  ?  790 

They,  harden'd  more  by  what  might  most  reclaim, 

Grieving  to  see  his  glory,  at  the  sight 

Took  envy  ;  and  aspiring"  to  his  bight, 

Stood  re-irnbattled  fierce,  by  force  or  fraud 

Weening  to  prosper,  and  at  length  prevail  795 

Against  God  and  Messiah,  or  to  fall 

In  universal  ruin  last ;  and  now 

To  final  battle  drew,  disdaining  flight 

Or  faint  retreat ;  when  the  great  Son  of  God 

To  all  his  host  on  either  hand  thus  spake :  800 

Stand  still  in  bright  array,  ye  Saints  ;  here  stand 
Ye  Angels  arm'd,  this  day  from  battle  rest : 
Faithful  hath  been  your  warfare,  and  of  God 
Accepted,  fearless  in  his  righteous  cause  ; 
And  as  ye  have  received,  so  have  ye  done  805 

Invincibly ;  but  of  this  cursed  crew 
The  punishment  to  other  hand  belongs  : 
Vengeance  is  his,  or  whose  he  sole  appoints ; 
Number  to  this  day's  work  is  not  ordain'd, 
Nor  multitude  ;  stand  only  and  behold.  810 

God's  indignation  on  these  Godless  pour'd 
By  me  ;  not  you,  but  me,  they  have  despised, 
Yet  envy'd.     Against  me  is  all  their  rage, 
Because  the  Father,  t'  whom  in  Heav'n  supreme 
Kingdom,  and  pow'r,  and  glory  appertains,  815 

Hath  honour'd  me  according  to  his  will. 
Therefore  to  me  their  doom  he  hath  assign 'd  ; 
That  they  may  have  their  wish,  to  try  with  me 
In  battle  which  the  stronger  proves  ;  they  all, 
Or  I  alone  against  them,  since  by  strength  820 

They  measure  all,  of  other  excellence 
Not  emulous,  nor  care  who  them  excels  ; 
Nor  other  strife  with  them  do  I  vouchsafe. 


797.  Latt :  At  last.     Newton  and  Bentley  suggest,  as  a  better  reading, 
lost. 

808.  Consult  Deut.  xxxii.  35;  Rorn.  xii.  19. 


282  PARADISE    LOST. 

So  spake  the  Son,  and  into  terror  changed 
His  count' nauce,  too  severe  to  be  beheld,  825 

And  full  of  wrath  bent  on  his  enemies. 
At  once  the  Four  spread  out  their  starry  wings 
With  dreadful  shade  contiguous,  and  the  orbs 
Of  his  fierce  chariot  roll'd,  as  with  the  sound 
Of  torrent  floods,  or  of  a  num'rous  host.  830 

He  on  his  impious  foes  right  onward  drove, 
Gloomy  as  night :  under  his  burning  wheels 
The  steadfast  empyrean  shook  throughout, 
All  but  the  throne  itself  of  God.     Full  soon 
Among  them  he  arrived  ;  in  his  right  hand  835 

Grasping  ten  thousand  thunders,  which  he  sent 
Before  him,  such  as  in  their  souls  infixed 

824.  Into  terror,  tfc. :  Into  that  which  was  terrible  changed  his  counte- 
nance, too  severe  to  be  beheld,  and  bent  full  of  wrath  on  his  enemies.  Bent 
is  a  participle,  and  refers  to  countenance. 

827.  Spread  out,  Sfc. :  Their  wings  joined  together  made  a  dreadful  shade, 
and  Ezekiel  says  (i.  9) ,  u  Their  wing*  were  joined  one  to  another."     See  also 
Ezek.  i.  19,  24.— N. 

828.  Orb*:  Wheels. 

832.  Gloomy  at  night :  An  image  found  in  Homer's  Iliad,  xii.  482,  and 
which  Pope  has  translated  into  Milton's  exact  words  • 

••  Now  rushing  in,  the  furious  chief  appears. 
Gloomy  ai  night." 

Compare  with  Odyssey  xi.  805,  for  a  similar  phrase,  which  Broome  has  trans- 
lated also  by  these  same  words  of  Milton.  Burning  wheel* :  Daniel  vii.  9, 
w  his  wheels  as  burning  fire." 

832-64.  Under  hi*  burning  wheel*,  t$c. :  As  Homer  has  introduced  into  his 
battle  of  the  gods  everything  that  is  great  and  terrible  in  nature,  Milton  has 
filled  his  fight  of  good  and  bad  angels  with  all  the  like  circumstances  of 
horror.  The  shout  of  armies,  the  rattling  of  brazen  chariots,  the  hurling  of 
rocks  and  mountains,  the  earthquake,  the  fire,  the  thunder,  are  all  of  them 
employed  to  lift  up  the  reader's  imagination,  and  give  him  a  suitable  idea  of 
so  great  an  action. 

In  how  sublime  and  just  a  manner  does  he  describe  the  whole  heaven 
shaking  under  the  wheels  of  the  Messiah's  chariot,  with  the  exception  of 
the  throne  of  God. — A. 

834.  Jill  but  the  throne,  $r. :  This  exception  greatly  enhances  the  majesty 
and  sublimity  of  the  description. 


BOOK  vi.  283 

Plagues.     They  astonish'd,  all  resistance  lost, 

All  courage  ;  down  their  idle  weapons  dropt ; 

O'er  shields  and  helms  and  helmed  heads  he  rode  840 

Of  Thrones  and  mighty  Seraphim  prostrate, 

That  wish'd  the  mountains  now  might  be  again 

Thrown  on  them,  as  a  shelter  from  his  ire. 

Nor  less  on  either  side  tempestuous  fell 

His  arrows,  from  the  fourfold-visaged  Four,  845 

Distinct  with  eyes,  and  from  the  living  wheels 

Distinct  alike  with  multitude  of  eyes  ; 

One  Spirit  in  them  ruled,  and  ev'ry  eye 

Glared  lightning,  and  shot  forth  pernicious  fire 

Among  th'  accursed,  that  wither'd  all  their  strength,  850 

And  of  their  wonted  vigour  left  them  drained, 

Exhausted,  spiritless,  afflicted,  fall'n  : 

Yet  half  his  strength  he  put  not  forth,  but  check'd 

His  thunder  in  mid  volley  ;  for  he  meant 

Not  to  destroy,  but  root  them  out  of  Heav'n.  855 

The  overthrown  he  raised,  and,  as  a  herd 

Of  goats  or  tim'rous  flock  together  throng'd, 

838.  Plagues :  The  pause  resting  so  upon  the  first  syllable  of  the  Hue, 
makes  this  word  very  emphatical.  The  same  beauty  is  seen  in  IV.  351. — 
N. 

841.  Prottrdte:  Accent  on  the  last  syllable. 

842.  That  wished,  fyc. :  From  Rev.  vi.  16.     The  mountains,  or  hills,  flying 
over  their  heads  or  falling  upon  them  (G55)  were  terrible ;  but,  in  compari- 
son with  the  ten  thousand  thunders  of  Messiah  (836) ,  are  now  regarded  and 
desired  at  a  thelter  from  his  indignation. 

845.  Fourfold  vitage  :  Ezek.  i. 

853-55.  Yet  half  hit  ttrength,  STC.  :  Notwithstanding  the  Messiah  appears 
clothed  with  so  much  terror  and  majesty,  the  poet,  in  these  lines,  has  still 
found  means  to  make  his  readers  conceive  an  idea  of  him  beyond  what  h 
himself  is  able  to  describe. 

Milton's  genius,  which  was  so  great  in  itself,  and  so  strengthened  by  all 
the  helps  of  learning,  appears  in  this  Book  every  way  equal  to  his  subject, 
which  is  the  most  sublime  that  could  enter  into  the  thoughts  of  a  poet.  As 
he  knew  all  the  arts  of  affecting  the  mind,  he  has  given  it  certain  resting- 
places  and  opportunities  of  recovering  itself  from  time  to  time;  several 
speeches,  reflections,  similitudes,  and  the  like  reliefs  being  interspersed  to 
diversify  his  narration,  and  ease  the  attention  of  the  reader. — A. 


284  PARADISE    LOST. 

Drove  them  before  him  thunder-struck,  pursued 

With  terrors  and  with  furies  to  the  bounds 

And  crystal  wall  of  Heav'n  ;  which  opening  wide,  860 

Roll'd  inward,  and  a  spacious  gap  disclosed 

Into  the  wasteful  deep.     The  monstrous  sight 

Struck  them  with  horror  backward,  but  far  worse 

Urged  them  behind  ;  headlong  themselves  they  threw 

Down  from  the  verge  of  Heav'n  ;  eternal  wrath  865 

Burnt  after  them  to  the  bottomless  pit. 

Hell  heard  th'  unsuffcrable  noise  :  Hell  saw 
Heav'n  ruining  from  Heav'n,  and  would  have  fled 
Affrighted ;  but  strict  Fate  had  cast  too  deep 
Her  dark  foundations,  and  too  fast  had  bound.  870 

Nine  days  they  fell :  confounded  Chaos  roar'd, 
And  felt  tenfold  confusion  in  their  fall 
Through  his  wild  anarchy,  so  huge  a  rout 
Incumber'd  him  with  ruin.     Hell  at  last, 
Yawning,  received  them  whole,  and  on  them  closed :  875 

Hell,  their  fit  habitation,  fraught  with  fire 
Unquenchable,  the  house  of  woe  and  pain. 

859.  Terron  and  furiet  may  have  been  drawn  from  Job.  vi.  4 ;  la.  li.  20, 
and  indicate  the  alarmed  and  frightfully  disordered  state  of  mind  in  which 
the  rebel  angels  were  hurried  on  tor  the  abyss.  The  word  furia  is  some- 
times employed  in  this  sense  by  Virgil,  Georg.  iii.  511 ;  JEn.  i.  41;  iv.  376, 
174. 

866.  The  uncommon  measure  of  this  verse,  with  only  one  Iambic  foot  in 
it,  and  that  the  last,  is  admirably  contrived  to  express  the  idea.  The  beauty 
of  it  arises  from  the  Pyrrhic  in  the  third,  and  the  Trochee  in  the  fourth 
place: 

u  Burnt  aAer  them  to  the  bottomless  pit." 

N. 

£68.  Heav'n  ruining :  Heaven's  subjects  falling  into  ruin,  rushing  head- 
long. 

869.  Fate:  Destiny,  determination  or  plan  of  God. 

871.  Nine  dayi,  $c. :  So  in  Book  I.  50.  In  the  first  Iliad,  the  plague  con- 
tinues nine  days  ;  and  upon  all  occasions  the  jiocts  are  fond  of  the  numbers 
nine  and  three.  They  have  three  Graces  and  nine  Muses. — N. 

874.  Incnmbertd :  Confounded  and  em  harassed. 

875.  Yawning  :  The  sentiment  is  found  in  Is  v  14. 


BOOK  vi.  285 

"  Oisburden'd  Heav'n  rejoiced,  and  soon  repair'd 
Her  mural  breach,  returning  whence  it  roll'd. 
Sole  victor  from  th'  expulsion  of  his  foes,  880 

Messiah  his  triumphal  chariot  turn'd : 
To  meet  him,  all  his  saints,  who  silent  stood 
Eye-witnesses  of  his  almighty  acts, 
With  jubilee  advanced  ;  and  as  they  went, 
Shaded  with  branching  palm,  each  order  bright,  885 

Sung  triumph,  and  him  sung  victorious  King, 
Son,  Heir,  and  Lord,  to  him  dominion  given, 
Worthiest  to  reign.     He  celebrated  rode 
Triumphant  through  mid  Heav'n,  into  the  courts 
And  temple  of  his  Mighty  Father  throned  890 

On  high  ;  who  into  glory  him  received  ; 
Where  now  he  sits  at  the  right  hand  of  bliss. 

Thus  measuring  things  in  Heav'n  by  things  on  Earth, 
At  thy  request,  and  that  thou  may'st  beware 

879.  Her  mural  breach:  The  opening  in  her  wall.  Returning  (that  is,  tro 
wall  returning)  whence  it  rolled.  Mural  is  from  the  Latin  muralis,  and  this 
from  mums,  a  wall. 

884.  Jubilee :  The  blast  of  a  trumpet.  An  allusion  is  made  to  the  great 
season  of  national  festivity  and  happy  changes  among  the  Jews  on  every 
fiftieth  year,  called  the  year  of  Jubilee,  described  in  Leviticus  xxv.  It  was 
announced  and  introduced  by  the  animating  sound  of  trumpets ;  and  signal- 
ized by  the  liberation  of  slaves,  and  the  reverting  of  property,  that  had  been 
alienated,  to  the  original  proprietors. 

888.   Worthiest  to  reign:  Rev.  iv.  11. 

893.  Thut  measuring,  fye. :  The  same  apology  was  made  in  the  beginning 
of  the  narration  which  is  here  made  at  the  close.  See  v.  573,  &c.  : 

••  By  likening  spiritual  to  corporeal  forms,"  &c.  ; 

and  it  is,  indeed,  the  best  defence  that  can  be  made  for  the  bold  fictions  in 
this  Book,  which,  though  some  cold  readers  may  blame,  yet  the  coldest,  I 
conceive,  cannot  but  admire.  It  is  remarkable,  too,  with  what  art  and 
beauty  the  poet,  from  the  height  and  sublimity  of  the  rest  of  this  Book,  de- 
scends here,  at  the  close  of  it,  like  the  lark  from  her  loftiest  notes  in  the 
clouds,  to  the  most  prosaic  simplicity  of  language  and  numbers ;  a  sim- 
plicity which  not  only  gives  it  variety,  but  the  greatest  majesty,  as  Milton 
himself  seems  to  have  thought,  by  always  choosing  to  give  the  speeches  of 
God  and  the  Messiah  in  that  style. — N. 


286  PARADISE    LOST. 

By  what  is  past,  to  thee  I  have  re  veal 'd  895 

What  might  have  else  to  human  race  been  hid  ; 
The  discord  which  befel,  and  war  in  Heav'n 
Among  th'  Angelio  Pow'rs,  and  the  deep  fall 
Of  those  too  high  aspiring,  who  rebell'd 

With  Satan  ;  he  who  envies  now  thy  state,  900 

Who  now  is  plotting  how  he  may  seduce 
Thee  also  from  obedience,  that  with  him 
•  Bereav'd  of  happiness  thou  may'et  partake 
His  punishment,  eternal  misery : 

Which  would  be  all  his  solace  and  revenge,  905 

As  a  despite  done  against  the  Most  High, 
Thee  once  to  gain  companion  of  his  woe. 
But  listen  not  to  his  temptations,  warn 
Thy  weaker ;  let  it  profit  thee  to  have  heard, 
By  terrible  example,  the  reward  910 

Of  disobedience.     Firm  they  might  have  stood, 
Yet  fell.     Remember,  and  fear  to  transgress. 

900.  He  trAo,  <$•<"•  •  He  (it  is)  who,  &c. 

909.  Thy  weaJeer:  Thy  weaker  "  vessel,"  1  Pet.  iii.  7,  thy  weaker  friend, 
Ere. 


BOOK  VII. 


THE     ARGUMENT. 

RAPHAEL,  at  the  request  of  Adam,  relates  how  and  wherefore  this  world 
was  first  created ;  that  God,  after  the  expelling  of  Satan  and  his  Angels  out 
of  Heaven,  declared  his  pleasure  to  create  another  world  and  other  creatures 
to  dwell  therein ;  sends  his  Son  with  glory  and  attendance  of  Angels  to  per. 
form  the  work  of  creation  in  six  days ;  the  Angels  celebrate  with  hymns  the 
performance  thereof,  and  his  reascension  into  Heaven. 


INTRODUCTORY  REMARKS. 

THE  Seventh  Book  is  nothing  but  delight;  all  beauty,  and  hope,  and 
smiles.  It  has  little  of  the  awful  sublimity  of  the  preceding  books,  and  it 
has  much  less  of  that  grand  invention  which  sometimes  astonishes  with  a 
painful  emotion,  but  which  IB  the  first  power  of  the  poet :  at  the  same  time 
there  is  poetical  invention  in  filling  up  the  details. 

In  every  description  Milton  has  seized  the  most  picturesque  feature,  and 
found  the  most  expressive  and  poetical  •words  for  it.  On  the  mirror  of  his 
mind  all  creation  was  delineated  in  the  clearest  and  moat  brilliant  forms  and 
colours ;  and  he  has  reflected  them  with  such  harmony  and  enchantment  of 
language,  as  has  never  been  equalled. 

Here  is  to  be  found  everything  which  in  descriptive  poetry  has  the  greatest 
spell ;  all  majesty  or  grace  of  forms,  animate  or  inanimate ;  all  variety  of 
mountains,  and  valleys,  and  forests,  and  plains,  and  seas,  and  lakes,  and 
rivers;  the  vicissitudes  of  suns  and  of  darkness;  the  dame  and  the  snow; 
the  murmur  of  the  breeze ;  the  roar  of  the  tempest. 

One  great  business  of  poetry  is,  to  teach  men  to  see,  and  feel,  and  think 
upon  the  beauties  of  the  creation,  and  to  have  gratitude  and  devotion  to 
their  Maker :  this  can  best  be  effected  by  a  poet's  eye  and  a  poet's  tongue. 
Poets  can  present  things  in  lights  which  can  warm  the  coldest  heart :  he 
who  can  himself  create,  can  best  represent  what  is  already  created. — £.  B. 

The  author,  in  this  Book,  appears  in  a  kind  of  composed  and  sedate 
majesty ;  and  though  the  sentiments  do  not  produce  such  intense  emotions 
as  those  in  the  preceding  Book,  they  abound  with  as  magnificent  ideas.  The 
Sixth  Book,  like  a  troubled  ocean,  represents  greatness  in  confusion ;  the 
Seventh  affects  the  imagination  like  the  ocean  in  a  calm,  and  fills  the  mind 
of  the  reader,  without  producing  in  it  anything  like  tumult  or  agitation. 

In  this  Book  which  gives  us  an  account  of  the  six  days'  works,  the  poet 
received  but  very  few  assistances  from  heathen  writers,  who  are  strangers 
to  the  wonders  of  creation.  But  as  there  are  many  glorious  strokes  of 
poetry  upon  this  subject  in  Holy  Writ,  the  author  has  numberless  allusions 
to  it  through  the  whole  course  of  this  Book. — A. 


BOOK  VII. 


DESCEND  from  Heav'n,  Urania,  by  that  name 
If  rightly  thou  art  call'd,  whose  voice  divine 
Following,  above  th'  Olympian  hill  I  soar, 
Above  the  flight  of  Pegasean  wing. 

1.  Urania:  An  allusion  to  one  of  the  heathen  Muses,  the  goddess  of  as- 
tronomy.  But  under  this  name  (5)  the  poet  addresses  another  personage — 
a  heavenly  personage  ( Urania  means  heavenly) ,  and  not  a  fiction  ( 39 ) .  He 
represents  her  as  existing  prior  to  the  creation  of  the  world  ( 8 ) ,  as  the 
sister  of  that  Eternal  Wisdom,  whom  Solomon  celebrates,  in  the  eighth 
chapter  of  his  Book  of  Proverbs,  as  assisting  at  the  formation  of  the  heaven- 
ly bodies  and  of  the  earth.  To  her  Solomon  gives  the  name  of  Prudence, 
Prov.  viii.  12.  The  poet  (40)  denotes  her  a  goddess,  merely  in  accommo- 
dation to  classical  poetic  usage.  She  is  introduced,  though  an  imaginary 
being,  to  give  variety  to  the  narrative.  Wisdom,  in  the  eighth  chapter  of  the 
Book  of  Proverbs,  is  a  bold  and  happy  personification  of  the  divine  attribute 
of  that  name. 

3.  Olympian  hill:  A   mountain   in  Thessaly,  which  the    heathen   poet* 
fabled  to  be  the  residence  of  the  gods,  because  its  top,  rising  above  th 
clouds,  was  always  serene. 

3-4.  The  plain  import  of  these  lines  is,  that  he  entertained  his  readers 
with  subjects  of  thought  far  more  elevated  than  those  which  were  exhibited 
by  heathen  poets  in  their  loftiest  excursions. 

4.  Pegatean  wing  :  Pegasus,  in  heathen  mythology,  was  a  winged  horse, 
which  threw  Bellerophon,  its  owner,  when  attempting  to  lly  to  Heaven 
Pegasus  afterwards  ascended  to  a  place  among  the  stars.     The  fall  of  Beller- 
ophon u  alluded  to  by  Milton,  below  (17-19) . 

8 


290  PARADISE    LOST. 

The  meaning,  not  the  name  I  call ;  for  thou  6 

Nor  of  the  Muses  nine,  nor  on  the  top 

Of  old  Olympus  dwell'st,  but  heav'nly  born : 

Before  the  hills  appear'd,  or  fountain  flow'd, 

Thou  with  eternal  Wisdom  didst  converse, 

Wisdom  thy  sister,  and  with  her  didst  play  10 

In  presence  of  th'  Almighty  Father,  pleased 

With  thy  celestial  song.     Up  led  by  thee 

Into  the  Heav'n  of  Heav'ns  I  have  presumed, 

An  earthly  guest,  and  drawn  empyreal  air, 

Thy  tempering.     WTith  like  safety  guided  down,  15 

Return  me  to  my  native  element ; 

Lest  from  this  flying  steed,  unrein  M  (as  once 

Bellerophon,  though  from  a  lower  clime), 

Dismounted,  on  th'  Aleian  field  I  fall 

Erroneous  there  to  wander  and  forlorn.  20 

Half  yet  remains  unsung,  but  narrower  bound 

Within  the  visible  diurnal  sphere  ; 

10.  Didit  play :  From  the  Latin  Vulgate  translation,  Indent  cor  am  to,  &c. 
In  our  translation  it  is  "  rejoicing." 

15.  Thy  tempering:  This  is  said  in  allusion  to  the  difficulty  of  respiration 
on  high  mountains.  This  empyreal  air  was  too  pure  and  fine  for  him ;  but 
the  heavenly  muse  (Urania)  tempered  and  qualified  it  so  as  to  make  him 
capable  of  breathing  in  it ;  which  is  a  modest  and  beautiful  way  of  bespeak- 
ing his  reader  to  make  favourable  allowances  for  any  failings  he  may  have 
been  guilty  of  in  treating  so  sublime  a  subject. — N. 

17.  Lett  from  thit  flying  tteed :  He  speaks  here  figuratively  of  his  own 
flying  steed,  in  distinction  from  the  common  Pegasus  ( 4 ) . 

19.  Meian  field :  A  tract  in  Cilicia  Campestris  (in  Asia  Minor)  where, 
according  to  the  poets,  Bellerophon,  after  be  was  thrown  from  the  horse 
Pegasus,  wandered  and  perished.     The  story  is  related  by  Homer,  in  the 
Iliad,  vi.  200,  &c. 

20.  JErroneout :  Out  of  the  way.     Forlorn:  And  be  forlorn  or  wretched. 

21.  Half:  Half  of  the  episode,  not  of  the  entire  poem.     The  episode  has 
Iwo  principal  parts,  the  war  in  Heaven,  and  the  new  creation ;  the  one  was 
sung,  but   the  other  remained  unsung,  and   he   i*   now  entering   upon   it. 
Bound,  like  uneung,  is  a  i>articiplc.     The  part  remaining  unsung  is  not  rapt 
•o  inucii   into  the  invisible  wurld  as  the  former  part :  it  is  confined  in  iiar 
rower  co,i.pass,  and  bound  within  the  visible  sphere  of  a  !ay.--N. 

Narrower :  More  narrowly. 


BOOK    VII.  291 

Standing  on  earth,  nor  rapt  above  the  pole, 

More  safe  I  sing  with  mortal  voice,  unchanged 

To  hoarse  or  mute,  though  fall'n  on  evil  days,  25 

24-5.  With  mortal  voice,  unchanged  to  hoarse  or  mute,  Sfc. :  Edward  Everett, 
in  one  of  his  addresses,  thus  beautifully  illustrates  this  passage :  In  Paradise 
Lost  we  feel  as  if  we  were  admitted  to  the  outer  court  of  the  Infinite.  In 
that  all-glorious  temple  of  genius  inspired  by  truth,  we  catch  the  full  diapa- 
son of  the  heavenly  organ.  With  its  first  choral  swell,  the  soul  is  lifted 
from  the  earth.  In  the  Divina  Commedia  (of  Dante) ,  the  man,  the  Floren- 
tine, the  exiled  Ghibbeline,  stands  out,  from  first  to  Jast,  breathing  defiance 
and  revenge.  Milton,  in  some  of  his  prose  works,  betrays  the  partisan  also ; 
but  in  his  poetry,  we  see  him  in  the  white  robes  of  the  minstrel,  with  up- 
turned, though  sightless  eyes,  rapt  in  meditation  at  the  feet  of  the  heavenly 
muse.  Dante,  in  his  dark  vision,  descends  to  the  depths  of  the  world  of 
perdition,  and,  homeless  fugitive  that  he  is,  drags  his  proud  and  prosperous 
enemies  down  with  him,  and  buries  them,  doubly  destroyed,  in  the  flaming 
sepulchres  of  the  lowest  Hell  (Dell'  Inferno,  Cantos  ix..  x.)  Milton,  on  the 
other  hand,  seems  almost  to  have  purged  off  the  dross  of  humanity.  Blind, 
poor,  friendless,  in  solitude  and  sorrow,  with  quite  as  much  reason  as  his 
Italian  rival  to  repine  at  his  fortune,  and  war  against  mankind,  how  calm 
and  unimpassioned  is  he,  in  all  that  concerns  his  own  personality !  He 
deemed  too  highly  of  his  divine  gift  to  make  it  the  instrument  of  immor- 
talizing his  hatreds.  One  cry,  alone,  of  sorrow  at  his  blindness  (Book  III. 
40-50),  one  pathetic  lamentation  on  the  "evil  days"  on  which  he  had 
"fallen"  (VII.  25-27),  burst  from  his  full  heart.  There  is  not  a  flash  of 
human  wrath  in  all  his  pictures  of  woe.  Hating  nothing  but  evil  spirits,  in 
the  child-like  simplicity  of  his  heart,  his  pure  hands  undented  with  the 
pitch  of  the  political  intrigues  in  which  he  had  lived,  he  breathes  forth  his 
inexpressibly  majestic  strains,  the  poetry  not  so  much  of  earth  as  of  heaven. 

25.  Evil  days:  Reference  is  here  male  to  the  profligate  and  dangerous 
times  of  Charles  the  Second,  upon  w"iose  restoration  to  the  throne,  Milton, 
having  been  the  Latin  Secretary  ot  Cromwell,  and  an  opponent  of  the  royal 
party,  apprehended,  in  the  first  place,  the  loss  of  his  life  from  the  royal  ven- 
geance, and  when  free  from  that  danger  upon  receiving  pardon,  his  appre- 
hensions next  arose  from  exposure  to  the  malice  and  resentment  of  private 
individuals.  Richardson  says  that  Milton,  at  this  time  of  life,  was  always 
in  fear,  much  alone,  and  slept  ill;  that,  when  restless,  being  blind,  he  would 
ring  foi  the  person  who  wrote  for  him  (his  daughter  generally',  to  write 
what  he  had  composed,  which  would  sometimes  flow  with  great  ease. 

Macaulay,  has  thus  characterised  the  "evil  days"  af  which  Milton  speaks: 
Then  came  those  days,  never  to  be  recalled  without  a  blush — the  days  of  ser- 
vitude without  loyalty,  and  sensuality  without  love — of  dwarfish  talents  and 
gigantic  vices — the  golden  age  of  the  coward,  the  bigot,  and  the  slave.  The 
king  cringed  to  hi*  rival,  that  ho  might  trample  on  hi*  (xtople:  sunk  into  a 


PARADISE    LOST. 

On  evil  days  though  fall'n,  and  evil  tongues ; 

In  darkness,  and  with  dangers  coinpass'd  round 

And  solitude  ;  yet  not  alone,  while  thou 

Visit'st  my  slumbers  nightly,  or  when  morn 

Purples  the  east :  still  govern  thou  my  song,  30 

Urania,  and  fit  audience  find,  though  few ; 

But  drive  far  off  the  barb'rous  dissonance 

viceroy  of  France,  and  pocketed,  with  complacent  infamy,  her  degrading  in- 
sults and  her  more  degrading  gold.  The  caresses  of  harlots,  and  the  jests  of 
buffoons,  regulated  the  measures  of  the  government,  which  had  just  ability 
enough  to  deceive,  and  just  religion  enough  to  persecute.  In  every  high 
place,  worship  was  paid  to  Charles  and  James — Belial  and  Moloch ;  and 
England  propitiated  those  obscene  and  cruel  idols  with  the  blood  of  her  best 
and  bravest  children. 

25-26.  Though  fallen  on  evil  dayt :  The  repetition,  and  change  in  the  order 
of  these  words,  are  remarkably  beautiful. 

26.  Evil  tonguet :  As  an  illustration  of  this  may  be  adduced  the  cruel  alle- 
gation of  his  political  enemies,  referred  to  in  a  former  note,  that  his  blind- 
ness was  to  be  regarded  as  a  punishment  of  his  "  execrable"  writings  on 
state  affairs.  In  one  of  his  replies,  he  makes  known  to  us  incidentally  hit 
ardour  in  the  cause  of  human  freedom,  and  opposition  to  tyranny,  as  the  promi- 
nent cause  of  his  total  blindness — the  occasion,  at  least,  of  rapidly  hastening 
that  sad  event.  He  says :  "  As  for  what  I  wrote  at  any  time  (since  royalists 
think  I  suffer  on  that  account,  and  triumph  over  me) ,  I  call  God  to  witness 
that  I  did  not  write  anything  but  what  I  then  thought,  and  am  still  per- 
suaded to  be,  right  and  true,  and  acceptable  to  God ;  nor  led  by  any  sort  of 
ambition,  profit,  or  vain-glory,  but  have  done  all  from  a  sense  of  duty  and 
honour,  or  out  of  piety  to  my  country,  and  for  the  liberty  of  church  and  state 
On  the  contrary,  when  the  task  of  answering  the  king's  defense  was  enjoin- 
ed me  by  public  authority,  being  both  in  an  ill  state  of  health,  and  the  sight 
of  one  eye  almost  gone  already,  the  physicians  openly  predicting  the  lass  of 
both  if  I  undertook  this  labour,  yet,  nothing  terrified  by  their  premonition,  I 
did  not  long  balance  whether  my  duty  should  be  preferred  to  my  eyes." 

The  subject  is  further  illustrated  in  a  beautiful  sonnet,  which  he  iilJrjMMJ 
to  Cyriac  Skinner. 

31.  Fit  audience,  though  fete :  This  sentiment  well  accords  with  that  of 
Horace,  Sat.  i.  10  :  73-74: 

•' nequo.  te  ut  miretur  tnrbm.  Uborci, 

Cootentui  fount  lectoribui." 

Readers  of  poetry,  in  Milton's  days,  were  few,  especially  those  whose 
taste  was  sufficiently  cultivated,  and  whose  learning  was  sufficiently  various 
and  profound,  to  appreciate  what  he  was  writing 


BOOK  vii.  293 

Of  Bacchus  and  his  revellers,  the  race 

Of  that  wild  rout  that  tore  the  Thracian  bard 

In  Rhodope,  where  woods  and  rocks  had  ears  35 

To  rapture,  till  the  savage  clamour  drown'd 

Both  harp  and  voice ;  nor  could  the  Muse  defend 

Her  son.     So  fail  not  thou,  who  thee  implores  ; 

For  thou  art  heav'nly,  she  an  empty  dream. 

Say,  Goddess,  what  ensued  when  Raphael,  40 

The  affable  Arch-Angel,  had  forwarn'd 
Adam,  by  dire  example,  to  beware 
Apostasy,  by  what  befel  in  Heav'n 
To  those  apostates,  lest  the  like  befal 

In  Paradise  to  Adam  or  his  race,  45 

Charged  not  to  touch  the  interdicted  tree, 
If  they  transgress,  and  slight  that  sole  command, 
So  easily  obey'd  amid  the  choice 
Of  all  tastes  else  to  please  their  appetite, 
Though  wand'ring.     He  with  his  consorted  Eve  50 

The  story  heard  attentive,  and  was  fill'd 
With  admiration  and  deep  muse,  to  hear 
Of  things  so  high  and  strange,  things  to  their  thought 
So  unimaginable  as  hate  in  Heav'n, 

And  war  so  near  the  peace  of  God  in  bliss  55 

With  such  confusion  ;  but  the  evil  soon 

33.  Of  Bacchus  and  hit  revellers :  It  is  not  improbable  that  the  poet  in- 
tended this  as  an  oblique  satire  upon  the  dissoluteness  of  Charles  the  Second 
and  his  court ;  from  whom  he  seems  to  apprehend  the  fate  of  Orpheus,  a 
famous  poet  of  Thrace,  who,  though  he  is  said  to  have  charmed  woods  and 
rocks  with  his  divine  songs,  yet  was  torn  to  pieces  by  the  Bacchanalian 
women  of  Rhodope,  a^ mountain  of  Thrace,  nor  could  the  muse  Calliope,  his 
mother,  defend  him;  "so  fail  not  thou,  who  thee  implores."  Nor  was  his 
wish  ineffectual,  for  the  government  suffered  him  to  live  and  die  unmolested 
— N. 

35.  Eart,  $c. :  See  Hor.  Ode.  i.  12 :  11 : 

" auritas  fidibus  canoris, 

Ducere  quercvs." 

T 

38.  Who :  (Him)  who,  &c. 
52.  Mute:  Thought. 


294  PARADISE    LOST. 

Driven  back,  redounded  as  a  flood  on  those 

From  whom  it  sprang,  impossible  to  mix 

"With  blessedness.     Whence  Adam  soon  repeal'd 

The  doubts  that  in  his  heart  arose  :  and  now  60 

Led  on,  jet  sinless,  with  desire  to  know 

What  nearer  might  concern  him  ;  how  this  world 

Of  Heav'n  and  Earth  conspicuous,  first  began ; 

When,  and  whereof  created ;  for  what  cause 

What  within  Eden  or  without  was  done  65 

Before  his  memory,  as  one  whose  drouth 

Yet  scarce  allay'd,  still  eyes  the  current  stream, 

Whose  liquid  murmur  heard  new  thirst  excites, 

Proceeded  thus  to  ask  his  heav'nly  guest : 

Great  things,  and  full  of  wonder  in  our  ears,  70 

Far  differing  from  this  world,  thou  hast  reveal'd 
Divine  interpreter,  by  favour  sent 
Down  from  the  empyrean,  to  forewarn 
Us  timely  of  what  might  else  have  been  our  loss, 
Unknown,  which  human  knowledge  could  not  reach  :  75 

For  which  to  th'  infinitely  Good  we  owe 
Immortal  thanks,  and  his  admonishment 
Receive  with  solemn  purpose,  to  observe 
Immutably  his  sovereign  will ,  the  end 

Of  what  we  are.     But  since  thou  hast  vouchsafed  80 

Gently  for  our  instruction  to  impart 
Things  above  earthly  thought,  which  yet  concern'd 

60.  Doubtt:  See  Book  V.  554.    Repealed:  Dismissed,  banished  from  his 
mind. 

69.  Proceeded,  tfc. :  Its  nominative  is  in  59.     Adam,  with  desire  to  know, 
&c.,  proceeded  thut  to  atk  hit  heavenly  guest. 

70.  Great  things,  tfc. :  Adam's  speech  to  the  angel,  wherein  he  desires  an 
account  of  what  had  passed  without  the  regions  of  nature  before  the  crea- 
tion, is  very  great  and  solemn.    The  lines  (98-108>  in  which  he  tells  him 
that  the  day  is  not  too  far  spent  for  him  to  enter  upon  such  a  subject,  are 
exquisite  of  their  kind. — A. 

72.  Divine  interpreter:  Virgil  gives  the  same  title  to  Mercury,  iv.  378: 
u  Interpres  Divum." 

79.  The  end  of  what  we  are :  The  design  of  making  us  what  we  are  :  Rev. 
Jr.  11. 


BOOK  VH.  295 

Our  knowing,  as  to  highest  wisdom  seem'd, 

Deign  to  descend  now  lower,  and  relate 

"What  may  no  less  perhaps  avail  us  known :  85 

How  first  began  this  Heav'n  which  we  behold 

Distant  so  high,  with  moving  fires  adorn'd 

Innumerable,  and  this  which  yields  or  fills 

All  space,  the  ambient  air  wide  interfused 

Embracing  round  this  florid  Earth :  what  cause  90 

Moved  the  Creator  in  his  holy  rest 

Through  all  eternity  so  late  to  build 

In  Chaos,  and  the  work  begun,  how  soon 

Absolved,  if  unforbid  thou  may'st  unfold 

What  we,  not  to  explore  the  secrets,  ask  95 

Of  his  eternal  empire,  but  the  more 

To  magnify  his  works,  the  more  we  know. 

And  the  great  light  of  day  yet  wants  to  run 

88-90.  This  which  yields,  <§rc. :  Yields  space  to  all  bodies,  and  again  fills  up 
the  deserted  space,  so  as  to  be  subservient  to  motion. — R. 

Jlmbient  interfused,  denotes  the  air  not  only  surrounding  the  earth,  but 
flowing  into,  and  spun  out  between,  all  bodies. — H. 

92.  So  late  to  build :  It  is  a  question  that  has  been  often  asked,  Why  God 
did  not  create  the  world  sooner  ?     But  the  same  question  might  be  asked  if 
the  world  had  been  created  at  any  time ;  for  still  there  were  infinite  ageg 
before  that  time  ;  and  that  can  never  be  a  just  exception  against  this  time, 
•which  holds  equally  against  all  time.    It  must  be  resolved  into  the  good  will 
and  pleasure  of  Almighty  God ;  but  there  is  a  farther  reason,  according  to 
Milton's  hypothesis,  which  is,  that  God,  after  the  expelling  of  Satan  and 
his  angels  out  of  Heaven,  declared  his  pleasure  to  supply  their  place  by 
creating  another  world,  and  other  creatures  to  dwell  therein. — N. 

93.  Chaot :  A  part  of  the  universe  represented  as  not  yet  reduced  to  order, 
form,  and  use. 

94.  Absolved:  Accomplished. 

97.  The  true  and  noblest  end  of  the  study  of  natural  science   is  here 
brought  to  view. 

98.  And  the  great  light,  Sfc. :  Mr.  Thyer  is  of  opinion  that  there  is  not  a 
better  instance  oj'  our  author's  exquisite  skill  in  the  art  of  poetry,  than  this 
and  the  following  lines.    There  is  nothing  more  really  To  be  expressed  than 
Adam's  telling  Raphael  his  desire  to  hear  the  continuance  of  his  relation ; 
and  yet  the  poet,  by  a  series  of  strong  and  noble  figures,  has  worked  it  up 
into  half  a  score  of  as  fine  lines  as  any  in  the  whole  poem.     Lord  Shaftes- 
bury   has   observed,  that   Milton's   beauties  generally   depend   upon  solid 


296  PARADISE    LOST 

Much  of  his  race,  though  steep  ;  suspense  in  Heavhi, 
Held  by  thy  voice,  thy  potent  voice,  he  hears,  100 

And  longer  will  delay  to  hear  thee  tell 
His  generation,  and  the  rising  birth 
Of  nature  from  the  unapparent  deep ; 
Or  if  the  star  of  ev'uing  and  the  moon 

Haste  to  thy  audience,  night  with  her  will  bring  IOC 

Silence,  and  sleep  listening  to  thee  will  watch  ; 
Or  we  can  bid  his  absence,  till  thy  song 
End,  and  dismiss  thee  ere  the  morning  shine. 
Thus  Adam  his  illustrious  guest  besought ; 
And  thus  the  God-like  Angel  answer'd  mild  :  110 

This  also  thy  request  with  caution  u.-kM 
Obtain  ;  though  to  recount  almighty  works, 
What  words  or  tongue  of  Seraph  can  suffice, 
Or  heart  of  man  suffice  to  comprehend  ? 

Yet  what  thou  canst  attain,  which  best  may  serve  115 

To  glorify  the  Maker,  and  infer 

thought,  strong  reasoning,  noble  passion,  and  a  continued  thread  of  moral 
doctrine ;  but  in  this  place  he  has  shown  what  an  exalted  fancy,  and  the 
mere  force  of  poetry,  can  do. — N. 

99.  Sutpemt  in  Heaven :  Suspended.  Held  by  thy  voice,  thy  potent  voice, 
suspended  in  Heaven,  he  hears,  &c.  He  delays,  to  hear  thy  voice. 

The  poets,  as  Newton  remarks,  often  feign  the  rivers  to  stop  their  course, 
and  other  inanimate  objects  of  nature  to  hear  the  songs  of  Orpheus  and  the 
like ;  nay,  they  represent  charms  and  verses  as  capable  of  bringing  the  moon 
down  from  Heaven  (Virg.  EC.  viii.  4,  69),  and  well,  therefore,  may  Milton 
suppose  the  sun  to  delay,  tuspended  in  Heaven,  to  hear  the  angel  tell  hit  gene- 
ration, and  especially  since  we  read  that  the  sun  did  stand  still  at  the  voice 
of  Joshua. 

The  same  idea  is  conveyed  by  Ovid,  who  seems  to  have  been  a  great 
favourite  with  Milton : 

•• et  cmitem  mulu  loqnendo 

Delinuit  fermone  diem.'' 

103.  Unapparent :  Not  visible  on  account  of  the  darkness ;  darknett  vat 
upon  the  fact  of  the  deep,  Gen.  i.  2. 

115.  The  angel's  encouraging  our  first  parents  in  a  modest  pursuit  after 
knowledge,  with  the  causes  which  he  assigns  for  the  creation  of  the  world, 
are  very  just  and  beautiful. — A. 

116.  Infer:  Render;  but  Newton  interprets  it, "  And  by  inference  make 
thee  also  happier." 


BOOK   vii.  297 

Thee  also  happier,  shall  not  be  withheld 

Thy  hearing ;  such  commission  from  above 

I  have  received,  to  answer  thy  desire 

Of  knowledge  within  bounds  ;  beyond  abstain  120 

To  ask,  nor  let  thine  own  inventions  hope 

Things  not  reveal'd,  which  th'  invisible  King, 

Only  omniscient,  hath  suppress'd  in  night ; 

To  none  communicable  in  Earth  or  Heav'n : 

Enough  is  left  besides  to  search  and  know :  125 

But  knowledge  is  as  food,  and  needs  no  less 

Her  temp'rance  over  appetite,  to  know 

In  measure  what  the  mind  may  well  contain ; 

Oppresses  else  with  surfeit,  and  soon  turns 

Wisdom  to  folly,  as  nourishment  to  wind.  130 

Know  then,  that  after  Lucifer  from  Heav'n 
(So  call  him,  brighter  once  amidst  the  host 
Of  Angels  than  that  star  the  stars  among) 
Fell  with  his  flaming  legions  through  the  deep 
Into  his  place,  and  the  great  Son  return'd  135 

Victorious  with  his  saints,  th'  Omnipotent 
Eternal  Father  from  his  throne  beheld 
Their  multitude,  and  to  his  Son  thus  spake  : 

At  least  our  envious  foe  hath  fail'd,  who  thought 
All  like  himself  rebellious  :  by  whose  aid  140 

This  inaccessible  high  strength,  the  seat 
Of  Deity  supreme,  us  dtspossess'd, 
He  trusted  to  have  seized,  and  into  fraud 

121.  Invention* :  An  allusion  to  Eccl.  vii.  29  ;  Ps.  cvi.  29.  It  has  the  sens* 
of  reasoning. 

123.  Night .  Hor.  Od.  iii.  29  :  29 : 

'•  Prudens  futuri  tcmporis  exitum 
Cnliginosa  nocte  premit  Dens." 

Milton  (122-23)  has  given  almost  an  exact  translation  of  those  lines  of 
•Horace. 

135.  Hit  place:  As  Judas  is  said  (Acts  i.  25)  to  go  to  hit  own  place — an 
appropriate  place,  a  place  of  merited  punishment. 

137.  At  Uatt :  Probably  should  be  "  at  last." 

143.  Into  fraud :  This  word  commonly   means   deceit,  or  deception,  but 


298  PARADISE    LOST. 

Drew  many,  whom  their  place  knows  here  no  more ; 

Yet  far  the  greater  part  have  kept,  I  see,  145 

Their  station  ;  Heav'n  yet  populous  retains 

Number  sufficient  to  possess  her  realms 

Though  wide,  and  this  high  temple  to  frequent 

With  ministeries  due  and  solemn  rites  : 

But  lest  his  heart  exalt  him  in  the  harm  150 

Already  done,  to  have  dispeopled  Heav'n, 

My  damage  fondly  deem'd,  I  can  repair 

That  detriment,  if  such  it  be  to  lose 

Self-lost,  and  in  a  momAt  will  create 

Another  world  ;  out  of  one  man  a  race  155 

Of  men  innumerable,  there  to  dwell, 

Not  here,  till  by  degrees  of  merit  raised, 

They  open  to  themselves  at  length  the  way 

Up  hither,  under  long  obedience  try'd, 

And  Earth  be  changed  to  Heav'n,  and  Heav'n  to  Earth,     160 

One  kingdom,  joy  and  union  without  end. 

Mean  while  inhabit  lax,  ye  Pow'rs  of  Heav'n  ; 

And  thou,  my  Word,  begotten  Son,  by  thee 

sometimes  denotes  mischief,  injury,  misfortune.  Newton  remarks  that  Mil- 
ton, who  so  constantly  makes  Latin  or  Greek  of  English,  does  it  here,  and 
extends  the  idea  to  the  miser}1,  the  punishment  consequent  upon  ths  deceit, 
as  well  as  the  deceit  itself.  Compare  V.  709,  and  I.  609.— R. 

144.  Their  place  knows,  tfc. :  A  scriptural  phrase.  Job  vii.  10;  Ps.  ciii.  16. 

151.  To  have  ditpeopled  Heaven :  This  phrase  is  to  be  taken  not  in  its  usual 
and  widest  sense,  but  as  meaning,  to  have  deprived  Heaven  of  some  inhabi- 
tants. 

154.  And  in  a  moment :  Our  author  seems  to  favour  the  opinion  of  some 
divines,  that  God's  creation  was  instantaneous,  but  the  effects  of  it  were 
made  visible,  and  appeared  during  six  days,  in  condescension  to  the  capacities 
of  angels ;  and  is  so  related  by  Moses  in  condescension  to  the  capacities  of 
men. — N. 

160.  Changed  to  Heaven,  iff. :  Become  like  Heaven  in  the  character  and 
enjoyments  of  its  inhabitants ;  and  Heaven  changed  to  Earth,  by  receiving  such 
obedient  creatures  from  earth.  The  holy  angels  would  also  pass  from  one  to 
the  other. 

162.  Inhabit  lax :  Dwell  at  ease,  unoccupied  with  war,  the  apostate  angels 
being  vanquished. 


BOOK  vii.  299 

This  I  perform  ;  speak  thou  and  be  it  done. 

My  overshadowing  Spirit  and  might  with  thee  165 

I  send  along  ;  ride  forth,  and  bid  the  deep 

Within  appointed  bounds  be  Heav'n  and  Earth, 

Boundless  the  deep,  because  I  am  who  fill 

Infinitude,  nor  vacuous  the  space. 

Though  I  uncircumscribed  myself  retire  170 

And  put  not  forth  my  goodness  which  is  free 

To  act  or  not,  necessity  and  chance 

Approach  not  me  ;  and  what  I  will  is  fate. 

So  spake  th'  Almighty,  and  to  what  he  spake, 
His  Word,  the  filial  Godhead,  gave  effect.  175 

Immediate  are  the  acts  of  God,  more  swift 
Than  time  or  motion  ;  but  to  human  ears 
Cannot  without  process  of  speech  be  told ; 
So  told  as  earthly  notion  can  receive. 

Great  triumph  and  rejoicing  was  in  Heav'n,  180 

When  such  was  heard  declared  th'  Almighty's  will. 
Glory  they  sung  to  the  Most  High,  good-will 
To  future  men,  and  in  their  dwellings  peace  : 
Glory  to  him,  whose  just  avenging  ire 
Had  driven  out  th'  ungodly  from  his  sight  185 


165.  Overshadowing  Spirit:  We  learn  from  Gen.  i.  2,  that  the  Spirit  of 
God  moved  (or  brooded)  upon  the  face  of  the  waters.  The  Spirit  of  God  co- 
operated in  the  creation,  and,  therefore  is  said  to  be  sent  along  with  the  Son. 
— N. 

168.  Boundless,  fyc. :  The  sense  is :  The  deep  is  boundless,  but  the  space 
contained  in  it  is  not  vacuous  or  empty,  because  there  is  an  infinitude,  and  I 
fill  it.     Though  I,  who  am  myself  uncircumscribed,  set  bounds  to  my  good- 
ness, and  do  not  exert  it  everywhere,  yet  neither  necessity  nor  chance  influ 
ences  my  actions,  &c. — P. 

173.  Fate :  That  which  is  certain  to  take  place. 

179.  Notion:  Understanding. 

182.  Glory,  fyc. :  The  angels  are  very  properly  made  to  sing  the  same 
divine  song  to  usher  in  the  creation  that  they  did  to  usher  in  the  second 
creation  by  Jesus  Christ,  Luke  ii.  14.  We  approve  of  Dr.  Bentley's  emen- 
dation, to  God  Most  High,  as  it  improves  the  verse,  is  more  opposed  to  men 
immediately  following,  and  agrees  better  with  the  words  of  Luke. — N 


300  PARADISE    LOST. 

And  th'  habitations  of  the  just :  to  him 

Glory  and  praise,  whose  wisdom  had  ordain'd 

Good  out  of  evil  to  create,  instead 

Of  Spirits  malign,  a  better  race  to  bring 

Into  their  vacant  room,  and  thence  diffuse  190 

His  good  to  worlds  and  ages  infinite. 

So  sang  the  Hierarchies :  Mean  while  the  Son 
On  his  great  expedition  now  appeared, 
Girt  with  omnipotence,  with  radiance  crown'd 
Of  majesty  divine  ;  sapience  and  love  195 

Immense,  and  all  his  Father  in  him  shone. 
About  his  chariot  numberless  were  pour'd 
Cherub  and  Seraph,  Potentates  and  Thrones, 
And  Virtues,  winged  Spirits,  and  chariots  wing'd 
From  th'  armoury  of  God,  where  stand  of  old  200 

Myriads  between  two  braz-n  mountains  lodged 
Against  a  solemn  day,  harn^ssM  at  hand, 
Celestial  equipage  :  and  now  came  forth 
Spontaneous,  for  within  them  Spirit  lived, 
Attendant  on  their  Lord  :  Hoav'n  open'd  wide  205 

Her  ever-doling  gates,  harmonious  sound 
On  golden  hinges  moving,  to  let  forth 

185-87.  To  him  glory,  $c. :  Remark  here  the  t'irn  of  the  words  employed 
in  184.  Great  beauty  and  emphasis  are  given  to  words  and  phrases  repealed 
in  this  manner. 

195.   Sapienet:  Wisdom. 

197-207.  About  hit  chariot,  tfc. :  The  Messiah,  by  whom,  as  we  are  told  in 
Scripture,  the  heavens  were  made,  goes  forth  in  the  power  of  his  Father, 
surrounded  with  a  Lost  of  angels,  and  clothed  with  such  a  majesty  as  be- 
comes  his  entering  upon  a  work  which,  according  to  our  conception?,  appears 
to  be  the  utmost  exertion  of  Omnipotence.  What  a  beautiful  description 
has  our  author  raised  upon  that  hint  in  one  of  the  prophets  :  "  And  behold 
there  came  four  chariots  out  from  between  two  mountains ;  and  the  moun- 
tains were  mountains  of  brass." — A. 

Were  poured :  An  expression  that  shows  the  readiness  and  forwardness  of 
the  angels  to  attend  the  Messiah's  expedition.  They  were  so  earnest  as  not 
to  stay  to  form  themselves  into  regular  order,  but  \ctre  poured  nunJxrlcst 
nbout  hit  chariot.  So  in  Virg.  JEn.  i.  214,  "  Fusi  per  AwAom." — P. 

906-7.  Harmoniou* :  On  golden  hinges  moving  harmonious  sound.     Mac- 


BOOK    VII.  301 

The  King  of  Glory  in  his  pow'rful  Word 
And  Spirit  coming  to  create  new  worlds. 

On  heav'nly  ground  they  stood,  and  from  the  shoro  210 

They  view'd  the  vast  immeasurable  abyss 
Outrageous  as  a  sea,  dark,  wasteful,  wild, 
Up  from  the  bottom  turn'd  by  furious  winds 
And  surging  waves,  as  mountains,  to  assault 
Heaven's  height,  and  with  the  centre  mix  the  pole.  215 

Silence,  ye  troubled  waves,  and  thou  deep,  peace, 

ing  has  the  sense  of  producing,  as  in  III.  37  :  ''  Thoughts  move  harmonious 
numbers.'11     The  infernal  doors  gave  out  a  very  different  music  (II.  881) : 
<; and  jarring  sound 

The  infernal  doors,  and  on  their  hinges  grate 

Harsh  thunder,"  &c. 

209.  To  create,  $c. :  In  the  first  verse  of  Genesis  we  are  assured  of  this 
grand  truth,  unknown  to  ages  and  to  generations,  that  the  visible  heavens 
and  the  earth  did  not  exist  from  all  eternity,  nor  arose  from  accidental  com- 
binations of  pre-existing  matter,  but  had  their  beginning  from  God.  When- 
ever that  beginning  was  in  time,  or  whatever  it  was  in  form,  that  beginning 
was  God's  creative  act.  The  material  of  the  world  was  not  eternal,  as 
some  had  dreamed,  but  was,  in  its  beginning,  however  remote,  the  work  of 
God.  The  object  of  this  revelation,  then,  being  simply  to  record,  for  man's 
instruction,  how  the  earth  assumed  its  present  goodly  frame,  and  acquired  its 
present  inhabitants,  nothing  is  said  of  its  intermediate  condition,  in  which  it 
may  have  lain  during  long  ages ;  but  the  inspired  writer  goes  on  to  state 
that,  previous  to  its  existing  organization,  it  lay,  and  had  probably  for  a  long 
time  lain,  "  without  form  and  void,"  a  dark  and  empty  confusion,  and  that 
this  was  of  a  watery  nature. — K. 

Milton  introduces  many  antiquated  notions,  especially  that  of  a  universal 
Chaos.  Compare  notes  on  lines  894,  905,  906,  1029,  Book  II. 

210-31.  On  heavenly  ground,  Sfc.:  I  do  not  know  anything  in  the  whole 
poem  more  sublime  than  the  description  which  follows,  where  the  Messiah 
b  represented  at  the  head  of  his  angels,  as  looking  down  into  the  Chaos, 
calming  its  confusion,  riding  into  the  midst  of  it,  and  drawing  the  fiist  out- 
line of  the  creation. — A. 

215.  Jlnd  with  the  centre  mix  the  pole :  In  Chaos  was  neither  centre,  nor 
pole,  nor  mountains  (1214) ;  the  angel  does  not  say  there  were  ;  he  tells  Adam 
there  was  such  confusion  in  Chaos,  as  if  on  earth  the  sea.  in  mountainous  waves, 
should  rise  from  its  very  bottom  to  assault  Heaven,  and  mix  the  centre  of 
the  globe  with  the  extremities  of  it. — R. 

216.  Silence,  ye  troubled,  Sfc. :  How  much  does  the  brevity  of  the  command 
add  to  the  sublimity  and  majesty  of  it !     It  is  the  tame  kind  of  beauty  that 


302  PARADISE    LOST. 

Said  then  th'  omnific  Word  ;  your  discord  end ! 

Nor  stay'd,  but  on  the  wings  of  Cherubim 

Uplifted,  in  paternal  glory  rode 

Far  into  Chaos,  and  the  world  unborn  ;  220 

For  Chaos  heard  his  voice  :  him  all  his  train 

Follow'd  in  bright  procession,  to  behold 

Creation,  and  the  wonders  of  his  might. 

Then  stay'd  the  fervid  wheels,  and  in  his  hand 

He  took  the  golden  compasses,  prepared  225 

In  God's  eternal  store,  to  circumscribe 

This  universe,  and  all  created  things. 

One  foot  he  center'd,  and  the  other  turn'd 

Round  through  the  vast  profundity  obscure, 

ind  said,  Thus  far  extend,  thus  far  thy  bounds,  230 

This  be  thy  just  circumference,  0  world  ! 


inu3  mlmires  in  the  Mosaic  history  of  the  creation.  It  is  of  the 
strain  with  the  &ame  omnific  Wortfi  calming  the  tempest,  in  the  Gospel,  when 
he  Mid  to  tne  raging  sea,  u  Peace,  be  »/i//."  Mark  iv.  39.  And  how  elegantly 
has  he  turneo.  the  commanding  words  tilence  and  ptace,  making  one  the  first 
and  the  other  the  lasi  in  the  sentence,  and  thereby  giving  the  greater  force 
and  emphasis  to  botn ;  and  how  nobly  has  he  concluded  the  line  with  a 
ipondee,  or  foot  of  two  long  syllables,  which  is  not  a  common  measure  in 
this  place,  but  when  used  it  necessarily  occasions  a  slower  pronunciation, 
and  thereby  fixes  more  the  attention  of  the  reader. — N. 

217.   Omnific:  All-creating. 

220.  Chaos :  Regions  of  Chaos. 

224.  Fervid:  HOT.  Od.  i.  1 :  4: 

'*  Metafile  jtrridii 
Kvitata  rota." 

225.  Golden  compattet :  The  thought  yf  the  golden  compasses  is  conceived 
altogether  in  Homer's  spirit,  and  is  a  very  noble  incident  in  this  wonderful 
description.     Homer,  when  he  speaks  ot  the  gods,  ascribes  to  them  several 
arms  and  instruments,  with  the  same  greatness  of  imagination.     Let  the 
reader  only  peruse  the  description  of  Minerva's  :rgis  or  buckler,  in  the  Fifth 
Book,  with  her  spear,  which  would  overturn  whole  squadrons,  and  her  hel- 
met that  was  sufficient  to  cover  an  army  drawn  out  of  a  hundred  cities.    The 
golden  compasses,  in  the  above-mentioned  passage,  appear  a  very  natural  in- 
strument  in  the   hand  of  him  whom  Plato  somewhere  calls   the  Divine 
Geometrician.    As  poetry  delights  in  clothing  abstract  ideas  in  allegories  and 
sensible  images,  we  find  a  magnificent  description  of  the  creation,  formed 
after  the  came  manner,  in  the  Hebrew  Scriptures. — A. 


BOOK    VII. 


303 


Thus  God  the  Heav'n  created,  thus  the  Earth, 
Matter  unform'd  and  void.     Darkness  profound 
Cover'd  th'  abyss  ;  but  on  the  wat'ry  calm 
His  brooding  wings  the  Spirit  of  God  outspread,  235 

And  vital  virtue  infused  and  vital  warmth 
Throughout  the  fluid  mass,  but  downward  purged 
The  black  tartareous  cold  infernal  dregs 
Adverse  to  life  :  then  founded,  then  conglobed 
Like  things  to  like,  the  rest  to  sev'ral  place  240 

Disparted,  and  between  spun  out  the  air ; 
And  Earth,  self-balanced,  on  her  centre  hung. 
Let  there  be  light,  said  God  :  and  forthwith  light 

232.  The  reader  will  naturally  remark  how  exactly  Milton  copies  Moses 
in  his  account  of  the  creation.     This  Seventh  Book  may  be  called  a  sort  ol 
paraphrase  upon  the  first  chapter  of  Genesis.     Milton  not  only  observes  the 
same  series  and  order,  but  preserves,  as  far  as  he  can,  the  very  words,  as  we 
may  see  in  this  and  other  instances. — N. 

233.  Unformed  and  void  :  Gen.  i.  2. 

235.  Milton  here  follows  the  original  Hebrew  more  closely  than  the  com- 
mon translation  does. 

239.  Founded:  Moulded.     Conglobed:  United 

240.  Like  things,  $c. : 

''  Diflugere  inde  loci  paries  cocpere,  parcsque 
Cum  paribus  jungi  res,"  &c. 

Lucret.  v.  438. 

243.  Let  there  be  light :  Milton  endeavours  to  give  some  account  how  light 
was  created  the  first  day,  when  the  sun  was  not  formed  till  the  fourth  day. 
He  says  that  it  was  "  sphered  in  a  radiant  cloud,"  and  so  journeyed  round  the 
earth  in  a  cloudy  tabernacle ;  and  herein  he  is  justified  by  the  authority  of 
some  commentators ;  though  others  think  this  light  was  the  light  of  the  sun, 
which  shone  as  yet  very  imperfectly,  and  did  not  appear  in  full  lustre  till 
the  fourth  day. — N. 

The  changes  of  day  and  night,  which  are  described  as  existing  before  th« 
fourth  day.  could  not  have  existed  without  the  sun,  seeing  that  they  depend 
on  the  earth's  relation  to  that  luminary.  Geology  concurs  with  Scripture  in 
declaring  the  existence  of  the  watery  chaos  previously  to  the  era  in  which 
man,  and  his  contemporary  animals,  received  their  being.  The  earth  then 
existed  as  the  wreck  of  an  anterior  creation,  with  all  its  previous  and 
interim  arrangements  and  fossil  remains;  but  strangely  convulsed  and  frac- 
tured, submerged  in  water,  and  enshrouded  in  darkness.  Thus  it  lay,  pro- 
bably for  an  immense  period  ;  life  was  extinct ;  but  matter  continued  subject 


304 


PARADISE    LOST. 


Ethereal  first  of  things,  quintessence  pure, 

Sprung  from  the  deep,  and  from  her  native  cast  245 

To  journey  through  the  aery  gloom  began, 

Sphered  in  a  radiant  cloud ;  for  yet  the  sun 

Was  not :  she  in  a  cloudy  tabernacle 

Sojourn 'd  the  while.     God  saw  the  light  was  good ; 

And  light  from  darkness  by  the  hemisphere  250 

Divided  :  light  the  Day,  and  darkness  Night 

He  named.     Thus  was  the  first  day  ev'n  and  morn 

Nor  past  uncelebrated,  nor  unsung 

By  the  celestial  choirs,  when  orient  light 

to  the  same  laws  with  which  it  had  been  originally  endowed.  The  same 
attraction,  the  same  repulsion,  the  same  combination  of  forces,  which,  by 
the  will  of  God,  have  ever  been  inherent  in  it,  still  existed.  The  sun,  then, 
acting  by  its  usual  laws  upon  so  vast  a  body  of  waters,  gradually,  in  the 
continuous  lapse  of  ages,  drew  up  a  prodigious  mass  of  dense  and  dark 
vapours,  which,  held  suspended  in  the  atmosphere,  threw  a  pall  of  blackest 
night  around  the  globe.  All  things  beneath  it  became  invisible,  and  no  ray 
of  light  could  pierce  the  thick  canopy  of  darkness.  Layer  upon  layer,  in 
almost  infinite  succession  of  closely-packed  and  darkling  clouds,  filled  the 
atmosphere,  and  absorbed  every  particle  of  light  long  before  it  could  reach 
the  surface  of  earth ;  and  in  the  fullest  extent  was  the  language  of  Scrip- 
ture justified,  that  "darkness  was  upon  the  face  of  the  deep." 

But  when  God  saw  fit,  in  the  fulness  of  time,  to  commence  the  new 
creation,  and  prepare  the  desolate  earth  for  the  abode  of  man,  this  dense 
barrier  which  shut  out  the  light,  began,  at  his  high  word,  to  disperse,  pre- 
cipitate, or  break  up,  and  to  let  in  light  upon  the  waters.  It  was  not  likely 
to  l»e,  nor  was  it  necessary  to  be,  a  sudden  change  from  the  depth  of  utter 
darkness  to  the  blaze  of  sunny  day,  but  the  letting  in  of  light  without  sun- 
shine— the  source  of  this  light,  the  body  of  the  sun,  not  becoming  visible 
until  the  fourth  day,  when  its  full  glory  was  disclosed,  and  when  once  more 
its  beams  shone  through  the  purged  atmosphere,  upon  mountains  and  valleys, 
and  upon  seas  and  rivers,  as  of  old. — K. 

246.  Journey  the  aery  gloom :  Pass  through  the  obscure  air. 

253.  Nor  patt :  Passed.  The  beauties  of  description  lie  so  very  thick, 
that  it  is  almost  impossible  to  enumerate  them.  The  poet  has  employed  on 
them  the  whole  energy  of  our  tongue.  The  several  great  scenes  of  the 
creatiqn  rise  up  to  view  one  after  another,  in  such  a  manner  that  the  reader 
seems  to  be  present  at  this  wonderful  work,  and  to  assist  among  the  choirs 
of  angels  who  are  the  spectators  of  it.  How  glorious  is  the  conclusion  of 
the  fin*  day  !— A. 


BO"K    VII. 

Exhaling  first  from  darkness  they  beheld  :  25o 

Birth-day  of  Heav'n  and  Earth  :  with  joy  and  shout 
The  hollow  universal  orb  they  fillM, 
And  touch'd  their  golden  harps,  and  hymning  praised 
God  and  his  works  ;  Creator  him  they  sung, 
Both  when  first  ev'ning  was,  and  when  first  morn.  260 

Again,  God  said,  let  there  be  firmament 

255.  Exhaling :  Rising  as  vapour. 

256.  Hollow  universal  orb :  Orb  of  the  universe,  concave,  and  without  in- 
habitant.    Compare  267. 

261.  Jlgain,  God  said :  The  Mosaic  account  of  the  creation  (which  Mil- 
ton copies)  is  strictly  anthropopathic,  or  in  harmony  with  the  feelings,  views, 
and  popular  modes  of  expression  which  prevail  in  an  early  state  of  society, 
and  which  are  always  best  adapted  for  universal  use.  Hence  the  collo- 
quial or  dramatic  style  of  the  account.  For  example  :  And  God  said — not 
that  there  was  any  vocal  utterance,  where,  as  yet,  there  was  no  ear  to  hear 
(each  of  which  would  imply  a  corporeal  structure)  — let  there  be  light — let  there 
be  a  firmament — let  the  earth  bring  forth ;  by  which  we  are  to  understand  that 
these  effects  were  produced  just  as  if  such  a  fiat  had  been,  in  each  instance, 
vocally  uttered,  and  such  a  formula  actually  employed.  The  bare  volitions 
of  the  Infinite  Mind  are  deeds. 

In  order  to  interpret  the  Mosaic  cosmogony  aright,  another  fact  to  be  borne 
in  mind  is,  that  every  visible  object  is  spoken  of.  not  according  to  its  scien- 
tific character,  but  optically,  or  according  to  its  appearance ;  just  as,  with  all 
our  knowledge  of  the  solar  system,  we  speak,  even  in  scientific  works,  of 
the  sun  as  rising  and  setting.  For  example — Had  there  been  an  unscientific 
human  spectator  of  the  creative  process,  the  atmosphere  would  have  ap- 
peared to  his  eye  as  it  does  still  to  every  untutored  eye — a  firm  and  solid 
expanse,  sustaining  the  waters  above.  The  sun  and  the  moon  would  have 
appeared  to  be  "  two  great  lights"  of  nearly  equal  magnitude,  compared  with 
which  all  the  astral  systems  deserved  only  that  which  is  allotted  to  them 
— a  passing  word.  The  describer  is  supposed  to  occupy  an  earthly  position, 
himself  the  centre  of  the  universe.  The  earth  is  said  to  have  brought  forth 
grass,  and  the  waters  to  have  produced  living  creatures,  though  we  are  to 
believe  that  no  creative  power  was  delegated  to  the  elements  to  produc 
them,  but,  that  they  were  made  in  full  perfection  by  the  simple  volition  of 
Omnipotence ;  but  then,  to  a  human  looker-on,  they  would  so  appear  to 
have  been  produced.  And  the  fiat  is  said  to  have  been  issued,  "Let  the  dry 
land  appear,1"  when  there  was  no  human  eye  to  see  it ;  but  had  there  been  a 
spectator,  it  would  have  risen  to  his  view  as  if  such  a  command  had  been 
literally  given.  And  if  to  this  optical  mode  of  description  it  be  objected 
that  as  there  was  no  human  spectator,  the  account  can  only  be  received  and 
'interpreted  as  an  allegorical  representation,  we  reply  that  it  is  the  verv 

T 


306  PARADISE    LOST. 

Amid  the  waters,  and  let  it  divide 

The  waters  from  the  waters.     And  God  made 

The  firmament,  expanse  of  liquid,  pare, 

Transparent,  elemental  air,  diffused  265 

In  circuit  to  the  uttermost  convex 

Of  this  great  round :  partition  firm  and  sure, 

The  waters  underneath  from  those  above 

Dividing :  for  as  earth,  so  he  the  world 

Built  on  circumfluous  waters  calm,  in  wide  270 


method  for  answering  its  great  design — that  of  being  popularly  intelligible ; 
and  that  the  way  in  which  it  becomes  both  intelligible  and  vividly  graphic, 
is  by  placing  the  reader,  in  imagination,  in  the  position  of  a  spectator. — 
HARRIS  on  uMan  Primeval,"  11.  12. 

Firmament:  Kitto  properly  observes  that  the  primary  meaning  of  the 
Hebrew  word  (Gen.  i.  7)  thus  translated  is,  expansion,  outstretching,  attenua- 
tion, elasticity,  which  are  the  very  properties  of  our  atmosphere ;  but  the 
word  used  by  the  Greek  translators,  together  with  the  long-prevalent  notion, 
that  the  material  heavens  formed  a  solid  hemispheric  arch,  shining  and  pel- 
lucid, in  which  the  stars  were  set,  led  subsequent  translators  to  render  the 
word  by  firmament.  This  word  is,  however,  admissable,  if  by  solidity  is 
meant  no  more  than  that  the  fluid  atmosphere  has  density  or  consistence 
sufficient  to  sustain  the  waters  above  it. 

It  is,  perhaps,  not  correct  to  say,  as  some  do,  that  our  atmosphere  now 
first  existed.  The  dense  vapour  which  is  supposed  to  have  previously  in- 
vested the  earth,  implies  the  existence  of  an  atmosphere.  But  it  now  first, 
at  this  time,  existed  as  a  separating  expanse ;  and  now  divested  of  the  gross 
murky  particles  with  which  it  was  charged,  it  became  transparent  and  re- 
spirable — the  medium  of  light  and  of  life  to  the  surface  of  the  earth. 

The  expanse  is  described  as  separating  the  water*  from  the  water*.  The 
historian  speaks  as  things  would  have  appeared  to  a  spectator  at  the  time  of 
the  creation.  A  portion  of  the  heavy,  watery  vapour  had  flown  into  the 
upper  regions,  and  rested  there  in  dense  clouds,  which  still  obscured  the 
sun ;  while  below,  the  whole  earth  was  still  covered  with  water,  for  the 
dry  land  had  not  yet  appeared.  Thus  we  see  the  exquisite  propriety  with 
which  the  firmament  is  said  to  have  divided  "  the  waters  from  the  waters." 
— K. 

266.  Convex:  Convexity.     Round :  Orb  (227) . 

269.  World :  By  this  word  is  here  meant  the  entire  organized  universe,  as 
explained,  Book  II.  1029,  in  a  note.  This  universal  orb  is  represented  as 
being  surrounded  by  a  crystalline  ocean,  which  served  the  purpose  of  sepa- 
rating it  from  the  disturbing  forces  of  Chaos. 


BOOK    VII.  307 

Crystalline  ocean,  and  the  loud  misrule 

Of  Chaos  far  removed,  lest  fierce  extremes 

Contiguous  might  distemper  the  whole  frame ; 

And  Heav'n  he  named  the  Firmament.     So  ev'n 

And  morning  chorus  sung  the  second  day.  275 

The  earth  was  form'd,  but  in  the  womb  as  yet 
Of  waters,  embryon  immature  involved, 
Appear'd  not.     Over  all  the  face  of  th'  earth 
Main  ocean  flow'd,  not  idle,  but  with  warm 
Prolific  humour  soft'ning  all  her  globe,  280 

Fermented  the  great  mother  to  conceive, 
Satiate  with  genial  moisture,  when  God  said, 
Be  gather'd  now,  ye  waters  under  Heav'n, 
Into  one  place,  and  let  dry  land  appear. 

Immediately  the  mountains  huge  appear  285 

Emergent,  and  their  broad  bare  backs  upheave 
Into  the  clouds  ;  their  tops  ascend  the  sky : 
So  high  as  heaved  the  tumid  hills,  so  low 
Down  sunk  a  hollow  bottom  broad  and  deep, 
Capacious  bed  of  waters  :  thither  they  290 

Hasted  with  glad  precipitance,  uproll'd 
As  drops  on  dust  conglobing  from  the  dry ; 
Part  rise  in  crystal  wall,  or  ridge  direct, 
For  haste  :  such  flight  the  great  command  impress'd 

277.  Embryon  immature :  The  earth,  that  is,  the  land,  had  not  yet  been 
brought  to  light:  it  was  still  enwrapped  in  the  ocean  of  waters.  To  use  the 
figure  here  employed,  it  was  not  yet  born. 

281.  Fermented:  Excited. 

284.  This  act  of  creative  power  must,  to  be  thus  immediate,  have  been 
attended  by  a  tremendous  convulsion  of  the  exterior  portions  of  the  globe, 
upheaving  certain  portions  of  the  land,  and,  of  course,  depressing  others, 
thereby  leaving  vast  hollows,  into  which  the  waters,  diffused  over  the 
earth's  surface,  receded,  and  within  which  they  were  confined.  Most  sub- 
limely does  Milton  describe,  in  the  following  lines,  the  immediate  effect  of 
the  Divine  command,  which  the  tliird  day  heard. — K. 

Newton  has  called  attention  to  the  beautiful  numbers  in  the  following  lines, 
and  finely  observed,  that  they  seem  to  rise  with  the  rising  mountains,  and  to 
sink  again  with  the  falling  waters. 

292.  Conglobing :  Forming  themselves  into  spherical  masses 


308  '        PARADISE    LOST. 

On  the  swift  floods.     As  armies  at  the  call  295 

Of  trumpet  (for  of  armies  tbou  hast  heard) 
Troop  to  their  standard,  so  the  wat'ry  throng, 
Wave  rolling  after  wave,  where  way  they  found ; 
•  If  steep,  with  torrent  rapture  ;  if  through  plain, 

Soft-ebbing  ;  nor  withstood  them  rock  or  hill,  300 

But  they,  or  under  ground,  or  circuit  wide 

With  serpent  error,  wand'ring  found  their  way, 

And  on  the  washy  ooze  deep  channels  wore  ; 

Easy,  ere  God  had  bid  the  ground  be  dry, 

All  but  within  those  banks,  where  rivers  now  305 

Stream,  and  perpetual  draw  their  humid  train. 

The  dry  land,  Earth,  and  the  great  receptacle 

Of  congregated  waters  he  call'd  Seas : 

And  saw  that  it  was  good,  and  said,  Let  th'  earth 

Put  forth  the  verdant  grass,  herb  yielding  seed,  310 

And  fruit-tree  yielding  fruit  after  her  kind, 

299.  Rapture :  Rapidity  and  violence. 

303.   Washy  ooze :  Watery,  soft  mud. 

306.  Draw,  ffc. :  The  rivers  are  imagined  as  persons  of  quality  drawing 
the  train  of  their  robot  after  them. 

310-27.  Put  forth  the  verdant  graft,  tfc. :  The  rising  of  the  whole  vege- 
table world  is  here  described ;  the  description  being  filled  .with  all  the 
graces  that  other  poets  have  lavished  on  their  descriptions  of  the  spring,  and 
leading  the  reader's  imagination  into  a  theatre  equally  surprising  and  beau- 
tiful.—A. 

311.  Fruit-tree  yielding  fruit :  Not  only  is  the  language  of  the  Mosaic 
cosmogony  popular,  and  that  of  a  supposed  witness  (see  note  on  261) ;  it  re- 
lates specifically  to  the  race  of  man.  Besides  being  prepared  for  man,  it 
concerns  itself  chiefly,  if  not  exclusively,  with  what  belongs  to  him.  Of 
the  creation  of  angels  nothing  is  said.  Respecting  the  starry  heavens  a 
brief  clause  is  employed ;  for  what  are  they  all  to  man,  in  his  present  state, 
compared  with  the  sun,  which  makes  his  day,  the  moon  which  rules  his 
night,  and  the  earth  on  which  he  dwells  ?  In  the  account  of  the  vegetable 
creation,  no  mention  is  made  of  timber-trees,  the  giants  of  the  botanical 
kingdom ;  the  history  is  confined  to  the  production  of  grasses,  or  food  foi 
cattle ;  to  herbs,  or  grain  and  leguminous  plants  for  his  own  use,  and  to 
fruit-bearing  trees;  all  relating,  directly  or  indirectly,  to  the  wants  and  con- 
veniences of  mankind.  Nor  does  the  account  of  the  animal  creation  contain 
a  hint  in  reference  to  the  production  of  stationary  beings,  or  of  microscopic 
animalcules,  though  these  form  numerically  the  vast  majority  of  animal  ex- 


BOOK    VII.  309 

Whose  seed  is  in  herself  upon  the  earth. 

He  scarce  had  said,  when  the  bare  earth,  till  then 

Desert  and  bare,  unsightly,  unadorn'd, 

Brought  forth  the  tender  grass,  whose  verdure  clad  315 

Her  universal  face  with  pleasant  green  ; 

Then  herbs  of  every  leaf,  that  sudden  flow'r'd 

Opening  their  various  colours,  and  made  gay 

Her  bosom  smelling  sweet :  and  these  scarce  blown, 

Forth  flourish'd  thick  the  clust'ring  vine,  forth  crept  320 

The  smelling  gourd,  upstood  the  corny  reed 

Embattled  in  her  field,  and  th'  humble  shrub, 

And  bush  with  frizzled  hair  implicit.     Last 

Rose,  as  in  dance,  the  stately  trees,  and  spread 

Their  branches,  hung  with  copious  fruit,  or  gemm'd  325 

Their  blossoms :  with  high  woods  the  hills  were  crown'd, 

With  tufts  the  valleys,  and  each  fountain  side, 

With  borders  long  the  rivers  :  that  earth  now 

Seeni'd  like  to  Heav'n,  a  seat  where  Gods  might  dwell, 

istences.  The  history  relates  to  the  familiarly  known,  the  visible,  and  the 
useful  among  animals.  Man  himself  is  described  as  created  last ;  plainly  in- 
timating that  all  which  had  gone  before  was  only  a  means  of  which  he  was 
to  be  the  subordinate  end.  If  the  creation  itself,  then,  be  thus  designed  to 
subserve  his  welfare,  it  is  only  in  harmony  with  this  fact,  that  the  account 
of  the  creation  should  be  given  in  a  style  so  familiar  as  to  be  easily  under- 
stood by  him,  in  a  manner  so  graphic  as  to  make  him  present,  and  to  paint 
it  to  his  eye  ;  and  that  il  should  confine  itself  chiefly  to  that  which  more 
immediately  concerns  him. — HARRIS,  "  Man  Primeval,"  13,  14. 
317.  Herbs :  (Brought  forth)  herbs. 

321.  Smelting  gourd:  Bentley  and  Newton  prefer  to  read  it  twilling 
gourd. 

Corny :  Strong  and  stiff  like  a  horn,  Virg.  ^n.  iii.  22 : 

"  Quo  cornea  summo 
Virgnlta.  et  densii  hastilitms  horrida  myrtus  " 

322.  Embattled :  Arranged  as  for  battle. 

323.  Implicit :  Infolded,  intangled. 

325.  Gemm'd:  Put  forth.  328.  That:  So  that. 

329.  In  this,  as  in  other  parts  of  his  description  of  the  work  oi  creation, 
Milton  owes  much  to  Du  Bartas.  whose  curious  work,  in  the  excellent  trans- 
lation of  John  Sylvester  (time  of  James  I.\  scarcely  deserves  the  neglet.l 
into  which  it  baa  fallen.  But  Milton's  hand  turns  to  gold  whatever  t 


310 


PARADISE    LOST. 


Or  wander  with  delight,  and  love  to  haunt  330 

Her  sacred  shades.     Though  God  had  yet  not  rain'd 

Upon  the  earth,  and  man  to  till  tin-  irrnuinl 

None  was,  but  from  the  earth  a  dewy  mi.-t 

W<-nt  up  and  watcr'd  all  the  ground,  and  each 

Plant  of  the  field,  which,  ere  it  was  in  th'  earth  330 

God  made,  and  ev'ry  herb,  before  it  grew 

On  the  green  stem  :  God  saw  that  it  was  good  : 

So  ev'n  and  morn  recorded  the  third  day. 

Again  the  Almighty  spake,  Let  there  be  Lights 
High  in  the  expanse  of  Heaven,  to  divide  340 

The  day  from  night :  and  let  them  be  for  signs, 
For  seasons,  and  for  days,  and  circling  years  ; 
And  let  them  be  for  lights,  as  I  ordain 
Their  office  in  the  firmament  of  Heav'n, 

To  give  light  on  the  earth  :  and  it  was  so.  145 

And  God  made  two  great  lights,  great  for  their  use 

touches  ;  and  here  we  have  set  before  us,  with  wonderful  skill,  the  ««.  .-nee 
of  many  pages  of  Du  Bartas. — K. 

338.  Recorded :  Registered,  announced. 

3-15.  To  give  light,  tgr. :  It  is  a  very  strong  argument  against  the  tb'jory 
which  assigns  long  ages  to  the  "days"  of  Scripture,  that  the  rays  ot  the 
sun  did  not  shine  upon  the  earth  until  the  fourth  day  ;  for  if  each  day  were 
a  thousand  or  six  thousand  years,  as  some  suppose,  the  vegetation  ot  the 
world  would  have  been  left  without  that  direct  light  and  heat  of  the  sun, 
which  is  essential  to  most  of  the  forms  of  vegetable  existence.  It  is  clear 
that  the  plants  to  which  the  voice  of  God  had  given  life,  could  not  have  ma- 
tured their  products,  or  maintained  their  being,  had  not  the  solar  action  beeu 
very  shortly  after  produced.  We  have,  in  this,  indeed,  a  reason  for  the  ad- 
uiis.vion  of  the  solar  influence  next  after  the  creation  of  the  green  herb. — K. 

3-16.  Made  two  great  light* :  God  made  them,  not  in  the  senate  of  then 
creating  them,  but  he  made  them  answer  the  purpose  immediately  specified, 
namely,  to  rule  by  day  and  by  night.  In  the  Hebrew,  the  word  which  is 
thus  translated,  is  a  difleitMit  word  from  that  translated  by  the  word 
"created."  It  signifies,  as  in  many  other  passages  of  Scripture,  to  appoint, 
or  prepare,  for  a  particular  use.  The  objection  to  this  view  has  been,  that  it 
really  assigns  no  specific  work  of  creation  to  the  fourth  day,  but  simply  the 
work  of  clearing  away  the  tnist,  clouds,  and  vapours,  and  thus  rendering  the 
sun  and  moon  visible ;  but  the  same  objection  would  lie  against  the  work  oi 
the  mcond  day,  an  we  have  explained  it,  and  to  a  considerable  part  of  th» 


BOOK    VII.  311 

To  Man  ;  the  greater  to  have  rule  by  day, 

The  less  by  night  altern ;  and  made  the  stars 

And  set  them  in  the  firmament  of  Heav'n 

T'  illuminate  the  earth,  and  rule  the  day  350 

In  their  vicissitude,  and  rule  the  night, 

And  light  from  darkness  to  divide.     God  saw, 

Surveying  his  great  work,  that  it  was  good  : 

For,  of  celestial  bodies,  first  the  sun, 

A  mighty  sphere,  he  framed,  unlightsome  first,  355 

Though  of  ethereal  mould  :  then  form'd  the  moon 

Globose,  and  ev'ry  magnitude  of  stars, 

And  sow'd  with  stars  the  Heav'u  thick  as  a  field : 

Of  light  by  far  the  greater  part  he  took, 

Transplanted  from  her  cloudy  shrine,  and  placed  360 

In  the  sun's  orb,  made  porous  to  receive 

And  drink  the  liquid  light,  firm  to  retain 

Her  gather'd  beams,  great  palace  now  of  light. 

Hither,  as  to  their  fountain,  other  stars 

work  of  the  third  day.  Kitto  has  remarked  upon  this  subject,  that  the  sun 
and  moon  appearing  for  the  first  time,  and,  of  course,  as  new  creations,  they 
would  be  described  as  such,  in  the  same  phraseology  that  has  before  been 
used ;  and  that  it  is  by  no  means  necessary  to  understand  the  sacred  writer 
as  asserting  the  creation  of  the  heavenly  bodies  on  that  day,  but  only  their 
development  on  that  day  as  adapted  to  the  purposes  intended,  the  creation 
of  them  having  previously  taken  place.  Milton's  theory  (359-366) ,  is  very 
different — quite  poetical,  indeed,  but  destitute  of  the  countenance  and  support 
of  modern  science. 

347.  As  the  days  are  reckoned  from  evening  to  evening,  the  moon  must 
first  have  shone,  and  subsequently  the  sun.     If  man  had  then  existed  on  the 
earth  (says  Kitto)  the  appearance  of  the  ''  pale  regent  of  the  night"  would 
have  prepared  his  mind  and  his  eye  for  the  glory  of  that  "  greater  light" 
•which  the  day  was  to  disclose. 

348.  Jlltem :  Alternate,  in  succession. 
360.  Shrine :  Case,  or  enclosure. 

3G1-62.  Porous,  yet  firm:  Milton  seems  to  have  taken  this  thought  from 
what  is  said  of  the  Bologna  stone,  which,  being  placed  in  the  light,  will  im- 
bibe, and  for  some  time,  retain  it,  so  as  to  illuminate  a  dark  place. — R. 

362.  Liquid :  Lucret.  v.  282 : 

"  Largui  item  li</uuli  font  luminii  ethereun  col." 

384.  Othir  ttari :  Th«  planets  are  meant.     Their  coming  to  th*  sun  at  a 


312  PARADISE    LOST. 

Repairing,  in  their  golden  urns  draw  HgLt,  365 

And  hence  the  morning  planet  gilds  her  horns ; 

By  tincture  or  reflection  they  augment 

Their  small  peculiar,  though  for  human  sight 

So  far  remote,  with  diminution  seen. 

First  in  his  east  the  glorious  lamp  was  seen,  370 

Regent  of  day,  and  all  th'  horizon  round 

Invested  with  bright  rays  jocund  to  run 

His  longitude  through  Heav'n's  high  road.     The  grey 

Dawn  and  the  Pleiades  before  him  danced, 

Shedding  sweet  influence.     Less  bright  the  moon,  375 

But  opposite  in  levell'd  west  was  set 

fountain  for  their  light,  is  a  highly  poetical  idea,  and  not  to  be  literally  un- 
derstood as  conveying  a  philosophical  explanation  of  the  matter. 

368.  Peculiar :  Exclusive  or  independent  property. 

370-84.  Firtt  in  hit  «»*/,  $r. :  The  several  glories  of  the  heavens  make 
their  appearance  on  the  fourth  day.  One  would  wonder  how  the  poet  could 
be  so  concise  in  his  description  of  the  six  days'  work,  as  to  comprehend 
them  within  the  bounds  of  an  episode,  and,  at  the  same  time,  so  particular 
as  to  give  us  a  lively  idea  of  them.  This  is  still  more  remarkable  in  his 
account  of  the  fifth  and  sixth  days,  in  which  he  has  drawn  out  to  our  view 
the  whole  animal  creation,  from  the  reptile  to  the  Behemoth.  The  sixth 
day  concludes  with  the  formation  of  man,  upon  which  the  angel  takes  occa- 
sion, as  he  did  after  the  battle  in  Heaven,  to  remind  Adam  of  his  obedience, 
which  was  the  principal  design  of  this  visit. — A. 

372.  Longitude :  Degrees  of  longitude ;  the  sun's  course  from  east  to  west, 
III.  576;  Ps.  xix.  5. 

373.  The  gray  dawn,  ifc. :  These  are  beautiful  images,  and  very  much  re- 
semble the  famous  picture  of  the  morning  by  Guido,  where  the  Sun  is  repre- 
sented in  his  chariot,  with  the  Aurora  flying  before  him  shedding  flowers, 
«nd  seven  beautiful  nymph-like  figures  dancing  before  and  about  his  chariot, 
which  are  commonly  taken  for  the  Hours,  but  possibly  may  be  the  Pleiades. 
as  they  are  seven  in  number,  and  it  is  not  easy  to  assign  a  reason  why  the 
Hours  should  be  signified  by  that  number  particularly. 

The  Pleiades  are  seven  stars  in  the  neck  of  the  constellation  Taurus,  which 
rise  about  the  time  of  the  vernal  equinox.  In  saying,  therefore,  that  the 
Pleiades  danced  before  the  sun  at  his  creation,  the  poet  intimates  very 
plainly  that  the  creation  was  in  the  spring,  according  to  the  common  opinion, 
Virg.  Georg.  ii.  338,  &c.  See  also  Job  xxxviii.  31,  for  the  origin  of  u  shed- 
ding sweet  influence." — N. 

376.  Level?  d  uxit :  Western  horizon. 


BOOK    VII.  SIS 

His  mirror,  with  full  face  borrowing  her  light 
From  him,  for  other  light  she  needed  none 

7  O 

In  that  aspect ;  and  still  that  distance  keeps 

Till  night,  then  in  the  east  her  turn  she  shines,  380 

Revolved  on  Heav'n's  great  axle  ;  and  her  reign 

With  thousand  lesser  lights  dividual  holds, 

With  thousand  thousand  stars,  that  then  appear'd 

Spangling  the  hemisphere.     Then  first  adorn'd 

With  her  bright  luminaries  that  set  and  rose,  385 

Glad  ev'ning  arid  glad  morn  crown'd  the  fourth  day. 

And  God  said,  Let  the  waters  generate 
Reptile  with  spawn  abundant,  living  soul : 
And  let  fowl  fly  above  the  earth,  with  wings 
Display'd  on  th'  open  firmament  of  Heav'n.  390 

And  God  created  the  great  whales,  and  each 
Soul  living,  each  that  crept,  which  plenteously 
The  waters  generated  by  their  kinds, 
And  ev'ry  bird  of  wing  after  his  kind  ; 

And  saw  that  it  was  good,  and  blessM  them,  saying,  395 

Be  fruitful,  multiply,  and  in  the  seas, 
And  lakes,  and  running  streams,  the  waters  fill; 
And  let  the  fowl  be  multiply'd  on  th'  earth. 
Forthwith  the  sounds  and  seas,  each  creek  and  bay 
With  fry  innumerable  swarm,  and  shoals  400 

377.  Hit  mirror  :  The  moon  is  here  beautifully  described  as  the  mirror  of 
the  sun. 

379.  Aspect :  Relation,  position 

383.  Dividual:  Divided. 

387-88.  Let  the  waters  generate,  4r. :  Milton  scarcely  anywhere,  in  so  nar- 
row a  compass,  indicates  his  profound  knowledge  of  biblical  lore,  as  in  this 
version  he  has  given  of  the  first  clause  of  the  Divine  mandate  uttered  on 
the  fifth  day  of  creation.  He  knew  that  the  word  translated  ''moving  crea- 
ture," was  not  "  moving"  or  "  creeping"  (as  elsewhere  rendered) ,  but 
rapidly  multiplying,  or  "  swarming  creatures ;"  in  short,  it  is  applied  to  all 
kinds  of  living  creatures,  inhabiting  the  waters,  which  are  oviparous,  and  re- 
markable for  fecundity,  as  we  know  is  eminently  the  case  with  the  finny 
tiibes.  In  other  passages  of  Scripture  it  is  applied  even  to  the  smaller  land 
arimals  and  reptiles  noted  for  their  swarming  abundance. — K. 

388-92.  Soul:  Creature. 
14 


314  PARADISE    LOST. 

Of  fish  that  with  their  fins  and  shining  scales 

Glide  under  the  green  wave,  in  sculls  that  oft 

Bank  the  mid-sea  :  part  single  or  with  mate 

Graze  the  sea-weed  their  pasture,  and  through  groves 

Of  coral  stray  or  sporting  with  quick  glance,  405 

Shew  to  the  sun  their  waved  coats  dropt  with  gold, 

Or  in  their  pearly  shells  at  ease,  attend 

Moist  nutriment,  or  under  rocks  their  food 

In  jointed  armour  watch.     On  smooth  the  seal, 

And  bended  dolphins  play  :  part  huge  of  bulk  410 

Wallowing  unwieldy,  enormous  in  their  gait, 

Tempest  the  ocean  ;  there  leviathan, 

Hugest  of  living  creatures,  on  the  deep 

Stretch'd  like  a  promontory,  sleeps  or  swims, 

And  seems  a  moving  land,  and  at  his  gills  415 

Draws  in,  and  at  his  trunk  spouts  out,  a  sea. 

Meanwhile  the  tepid  caves,  and  fens,  and  shores 

Their  brood  as  num'rous  hatch,  from  th'  egg  that  soon 

Bursting  with  kindly  rupture  forth  disclosed 

Their  callow  young,  but  feather'd  soon  and  fledge  420 

402-3.  Scull*  that  oft  bank,  tfc. :  Multitudes  that  often  appear  like  banks 
iu  mid-sea. 

404.  Groves  of  coral :  It  was  an  opinion,  in  Milton's  time,  that  coral  was 
a  marine  plant ;  hence  the  expression  here  quoted :  but  it  is  now  known  to 
be  the  production  of  marine  animalcule,  and  holds  a  place  in  the  mineral 
kingdom  among  the  most  beautiful  of  its  objects. 

408.  Attend:  Wait  for. 

409.  On  smooth  the  teal,  ffc. :  The  teal,  or  sea-calf,  and  the  dolphin  are 
observed  to  sport  on  imooth  seas  in  calm  weather.    The  dolphin  is  called 
bended,  simply  because  he  forms  an  arch  by  leaping  out  of  the  water,  and  in- 
stantly dropping  into  it  again  with  his  head  foremost.     Ovid  therefore  de- 
scribes him  tcrgo  delphino  recurvo.  and  his  sportive  nature  is  alluded  to  by 
Virgil,  JEu.  v.  394. — N. 

410-416.  Part  huge  of  bulk,  tfc. :  In  this  passage  the  language  finely  im- 
itates in  sound  the  ideas  which  are  expressed — hugeness  of  size  and  difficulty 
of  motion.  The  imitation  arises  from  the  want  of  harmony  in  the  numbers. 
— C. 

412.  Tempett :  A  most  expressive  word,  from  the  Italian  tempettarr. 

420.  Callow:  Naked.     Fledge:  Able  to  fly. 


BOOK    VII  315 

They  summ'd  their  pens,  and  soaring  the  air  sublime, 

With  clang  despised  the  ground,  under  a  cloud 

In  prospect :  there  the  eagle  and  the  stork 

On  cliffs  and  cedar  tops  their  eyries  build : 

Part  loosely  wing  the  region,  part  more  wise  425 

In  common,  ranged  in  figure,  wedge  their  way, 

Intelligent  of  seasons,  and  set  forth 

Their  aery  caravan  high  over  seas 

Flying,  and  over  lands,  with  mutual  wing, 

Easing  their  flight ;  so  steers  the  prudent  crane  430 

Her  annual  voyage,  borne  on  winds ;  the  air 

Floats  as  they  pass,  fann'd  with  unnumber'd  plumes. 

From  branch  to  branch  the  smaller  birds  with  song 

Solaced  the  woods,  and  spread  their  painted  wings 

Till  ev'n,  nor  then  the  solemn  nightingale  435 

421.  Summ'd  their  pent :  Had  their  quills  matured,  or  full-grown. 

423.  Under  a  cloud  in  prospect :  The  ground,  to  the  eye  appeared  under  a 
cloud,  being  shaded  by  the  multitude  of  birds. 

424.  Eyrie* :  Nests ;  Job  xxxix.  27,  28. 

425.  Loosely:  Scatteringly. 

426.  Wedge  their  way :  The  author  of  Spectacle  de  la  Nature,  says,  "  As  to 
wild  ducks  and  cranes  they  fly,  at  the  approach  of  winter,  in  quest  of  more 
favourable  climates.     They  all  assemble  at  a  certain  day,  like  swallows  and 
quails.     They  decamp  at  the  same  time,  and  it  is  very  agreeable  to  observe 
their  flight.     They  generally  range  themselves  in  a  long  column  like  an  I, 
or  in  two  lines  united  in  a  point  like  a  >.  reversed.    And  so  as  Milton  here 
says: 

" ranged  in  figure  wedge  their  way." 

The  duck  or  quail  that  forms  the  point,  cuts  the  air,  and  facilitates  a  pas- 
sage to  those  which  follow.  He  does  this  for  a  short  time,  then  falls  back 
n  the  rear,  and  another  takes  his  post.  And  thus,  as  Milton  says, 

" with  mutual  wiog 

Easing  their  flight." 

429.   With  mutual  wing :  With  each  other's  wing. 
431.  Jtir :  Compare  JEsch.  Prom.  V.  125. 

434.  Solaced  the  woods :  A  poetic  idea.  The  woods  are  personified.  See 
Virg.  JEa.  vii.  32 : 

"  .Kthern  mu'cebunt  cantu." 

T. 

4.J.I.   The  tolrmn  niglitingalt :  Milton's  fondness  for  this  little  bird  in  very 


316  PARADISE   LOST. 

Ceased  warbling,  but  all  night  tuned  her  soft  lays : 

Others  on  silver  lakes  and  rivers  bathed 

Their  downy  breast.     The  swan  with  arched  neck 

Between  her  white  wings  mantling  proudly  rows 

Her  state  with  oary  feet ;  yet  oft  they  quit  440 

The  dank,  and  rising  on  stiff  pennons  tow'r 

The  mid  aerial  sky  :  others  on  ground 

Walk'd  firm  ;  the  crested  cock,  whose  clarion  sounds 

The  silent  hours,  and  thj  other  whose  gay  train 

AdoVns  him,  coloured  with  the  florid  hue  445 

Of  rainbows  and  starry  eyes.     The  waters  thus 

With  fish  replenish'd,  and  the  air  with  fowl 

Ev'ning  and  morn  solemnized  the  fifth  day. 

The  sixth,  and  of  creation  last,  arose 

With  ev'ning  harps  and  matin,  when  God  said,  450 

Let  th'  earth  bring  forth  soul  living  in  her  kind, 
Cattle  and  creeping  things,  and  beast  of  th1  earth, 
Each  in  their  kind.     The  earth  obey'd ;  and  straight 
Opening  her  fertile  womb,  teem'd  at  a  birth 
Innum'rous  living  creatures,  perfect  forms,  455 

Limb'd  and  full  grown.     Out  of  the  ground  up  rose 
As  from  his  lair  the  wild  beast,  where  he  wons 
In  forest  wild,  in  thicket,  brake,  or  den ; 
Among  the  trees  in  pairs  they  rose,  they  walk'd  : 

remarkable,  being  expressed  on  every  proper  occasion.  He  compares  (111. 
37)  his  own  making  verses  in  his  blindness,  to  the  nightingale  singing  in  the 
dark.  In  IV.  593,  a  charming  account  is  given  of  her  music.  She  is  intro- 
duced in  IV.  539,  771 ;  V.  38  ;  VIII.  519.  So  in  II  Penseroso,  a  more  par- 
ticular description  is  furnished  ;  the  first  of  his  sonnets  is  addressed  to  this 
favourite  bird. 

438.  Jlrehed  neck:  This  beauty  of  the  swan  has  been  overlooked  by  the 
ancient  poets  in  their  frequent  descriptions  of  the  swan.  Mantling :  Hei 
wings  are  raised  and  spread  as  a  mantle,  with  apparent  pride.  Her  ttate . 
Her  majesty,  her  stately  form. 

441.  Dank:  Wet. 

450.  Matin:  Morning. 

451.  Soul  living:  This  is  a  more  literal  translation  of  the  Hebrew  thar 
in  our  English  Bible,  which  reads  lit  ing  creature. 

457.    Wont:   Dwell*. 


BOOK    VII.  317 

The  cattle  in  the  fields  and  meadows  green :  460 

Those  rare  and  solitary,  these  in  flocks, 

Pasturing  at  once,  and  in  broad  herds  upsprung. 

The  grassy  clods  now  calv'd  ;  now  half  appear'd 

The  tawny  lion,  pawing  to  get  free 

His  hinder  parts,  then  springs  as  broke  from  bonds,  465 

And  rampant  shakes  his  brinded  mane :  the  ounce, 

The  libbard,  and  the  tiger,  as  the  mole 

Rising,  the  crumbled  earth  above  them  threw 

In  hillocks  :  the  swift  stag  from  under  ground 

Bore  up  his  branching  head  ;  scarce  from  his  mould  470 

Behemoth,  biggest  born  of  earth,  upheaved 

His  vastness  ;  fleeced  the  flocks  and  bleating  rose, 

461.  Thote  rare,  $c. :  Those  refers  to  the  wild  beasts  (457) ;  these  to  the 
tame — the  cattle ;  and  it  is  a  very  signal  act  of  Providence,  that  there  are 
so  few  of  the  former  sort,  and  so  many  of  the  latter,  for  the  service  of 
man. — N. 

463.  Calved :  Brought  forth  animals,  not  those  of  the  cow  kind  only.  In 
Job  xxxix.  1,  hinds  are  said  to  calve,  also  in  Ps.  xxix.  9.  Milton  supposes 
the  beasts  to  rise  out  of  the  earth  in  perfect  forms,  limb'd,  and  full-grown, 
as  Raphael  had  painted  this  subject  before  in  the  Vatican ;  and  he  describes 
their  manner  of  rising  in  figures  and  attitudes,  and  in  numbers  too,  suited  to 
their  various  natures. — N. 

466.  Rampant :  Rearing  upon  the  hinder  feet.    Brinded  mane :  Mane  of 
various  colours,  spotted. 

467.  Libbard:  Leopard. 

472.  His  vastness :  The  numbers  are  excellent,  and  admirably  express  the 
heaviness  and  unwieldiness  of  the  elephant,  which  Milton  plainly  means. 
Brhtmoth  and  leviathan  are  two  creatures  described  in  the  Book  of  Job,  sup- 
posed by  critics  to  be  the  river-horse  and  the  crocodile,  though  Milton,  with 
the  concurrence  of  many  earlier  interpreters,  considered  them  to  indicate  the 
elephant  and  the  whale.  Behemoth,  biggest  born :  The  alliteration  is  re 
markable,  all  the  words  beginning  with  the  same  letter.  Another  instance 
of  alliteration  we  had  (286), in  the  production  of  the  mountains: 

" and  their  broad  bare  backs  upheave 

Into  the  clouds." 

The  labour  of  the  lines  containing  these  alliterations,  appears  greater  in 
contrast  with  the  ease  of  the  following  measures  which  describe  the  lesser 
animals  springing  as  lightly  and  as  thick  as  plants  : 

" fleec'd  the  flocks  and  bleating  rose, 

A*  plant*." 


PARADISE   LOUT. 

As  plants  :  ambiguous  between  sea  and  land 

The  river-horse  and  scaly  crocodile. 

At  once  came  forth  whatever  creeps  the  ground,  475 

Insect  or  worm :  those  waved  their  limber  tans 

For  wings,  and  smallest  lineaments  exact 

In  all  the  liveries  deck'd  of  summer's  pride, 

With  spots  of  gold  and  purple,  azure  and  green : 

These  as  a  line  their  long  dimension  drew,  4SO 

Streaking  the  ground  with  sinuous  trace  ;  not  all 

Minims  of  nature  ;  some  of  serpent  kind, 

Wondrous  in  length  and  corpulence,  involved 

Their  snaky  folds,  and  added  wings.     First  crept 

The  parsimonious  emmet,  provident  485 

Of  future,  in  small  room  large  heart  inclosed, 

Pattern  of  just  equality  perhaps 

Hereafter,  join'd  in  her  popular  tribes 

Of  commonalty :  swarming  next  appear'd 

The  female  bee,  that  feeds  her  husband  drone  490 

An  example  of  the  same  kind  of  beauty  is  found  in  Virg.  JEn.  i.  61. — N. 

ft  is  to  be  observed  that  the  flocks  rose  from  the  ground  fleeced,  furnished 
with  a  fleece,  and  bleating ;  were  created  in  full  perfection,  as  the  plants 
were  before  them. 

474.  River-horse,  or  hippopotamus,  from  its  dwelling  in  rivers. 

478.  Decked :  A  verb.     And  deck'd  their  tmaUett  lineament*,  &c. 

482.  Minims  of  nature :  The  smallest  beings  of  nature.  It  is  supposed  to 
be  an  allusion  to  the  Latin  Vulgate  translation  of  Prov.  xxx.  24,  u  Quatuor 
istm  sunt  minima  terra." 

484.  Snaky  fold* :  This  is  not  tautology,  as  Bentley  objects,  because  serpent 
(482)  is  a  term  more  generic  and  comprehensive  than  snake,  including  all  the 
creeping  kind,  of  course  many  that  are  not  snakes.    Added  wing* :  Had  wings 
added  to  them.    By  a  common  poetic  license,  a  creature  is  often  said  to  do 
what  strictly,  is  done  to  it  or  for  it.    The  serpent  proper,  that  which  more 
specially  and  eminently  receives  the  name,  is  again  mentioned  (495) ,  and 
with  particular  exactness,  on  account,  probably,  of  the  important  instrumen- 
tality it  was  destined  to  exert,  in  altering  for  the  worse  man's  character,  con- 
dition, and  prospects. 

485.  Provident:  Hor.  Sat.  L  1  :  35. 

486.  Large  heart :  Virg.  Georg.  iv.  83. — N. 

490.  That  feed*  her  husband  drone,  tfc. :  Of  bees  there  are  three  sexual 
modifications,  the  prolific  females,  or  queens  ;  the  imperfect  or  unprolific  fe- 


BOOK    VII.  319 

Delieiously,  and  builds  her  waxen  cells 

With  honey  stored.     The  rest  are  numberless, 

And  thou  their  natures  know'st,  and  gav'st  them  names 

Needless  to  thee  repeated  ;  nor  unknown 

The  serpent,  subtlest  beast  of  all  the  field,  495 

Of  huge  extent  sometimes,  with  brazen  eyes 

And  hairy  mane  terrific,  though  to  thee 

Not  noxious,  but  obedient  at  thy  call. 

Now  Heav'n  in  all  her  glory  shone,  and  roll'd 
Her  motions,  as  the  great  first  Mover's  hand  500 

First  wheel'd  their  course ;  earth  in  her  rich  attire 
Consummate  lovely  smiled  ;  air,  water,  earth, 
By  fowl,  fish,  beast,  was  flown,  was  swum,  was  walk'd 
Frequent ;  and  of  the  sixth  day  yet  remain'd  ; 
There  wanted  yet  the  master-work,  the  end  505 

Of  all  yet  done  ;  a  creature  who  not  prone 
And  brute  as  other  creatures,  but  endued 
With  sanctity  of  reason,  might  erect 
His  stature,  and  upright  with  front  serene 
Govern  the  rest,  self-knowing,  and  from  thence  510 

Magnanimous  to  correspond  with  Heav'n, 

males,  the  workers  ;  and  the  males  or  drones.  The  swarm  consists  in  general 
of  about  six  thousand  bees,  of  which  about  two  hundred  are  males,  the  rest 
females,  and  of  these  one  only,  for  the  most  part,  is  prolific.,  and  she  is  called 
the  queen.  It  is  said  that  she  condescends  to  wait  upon  the  drones,  her  hus- 
bands, and  to  bring  them  honey,  an  idea  which  Milton  has  expressed. 

497.  Hairy  mane :  Virgil,  in  like  manner,  attributes  a  mane  to  serpents 
JEn.  ii.  206 : 

'•    .  .  .jubaquc 
Sanguines:  exiuperant  undas." 

N. 

505.  There  wanted  yet,  $c. :  The  author  here  remembered  and  copied,  as 
Newton  supposes,  Ovid,  Met.  i.  76. 

"Sanctius  his  animal,  mentisque  capacius  altae 
Deerat  adhuc,  et  quod  dominari  in  caetera  posset— 
Finxit  in  effigiem  moilorantum  cuncta  Deorum. 
Pronaque  cum  spectent  animalia  caetera  terrain, 
Os  homini  sublime  dedit ;  crelumque  tueri 
Ja»it.  ct  erectos  ad  sidera  tollere  vultus." 

505.  The  end :  That  for  which  all  previous  acts  of  creation  had  been  per- 
formed. 


320  PARADISE    LOST. 

But  grateful  to  acknowledge  whence  his  good 

Descends ;  thither  with  heart,  and  voice,  and  eyes 

Directed  in  devotion,  to  adore 

And  worship  God  supreme,  who  made  him  chief  615 

Of  all  his  works.     Therefore  th'  Omnipotent 

Eternal  Father  (for  where  is  not  he 

Present  ?)  thus  to  his  Son  audibly  spake : 

Let  us  make  now  Man  in  our  image,  Man 
In  our  similitude,  and  let  them  rule  520 

Over  the  fish  and  fowl  of  sea  and  air, 
Beast  of  the  field,  and  over  all  the  earth, 
And  ev'ry  creeping  thing  that  creeps  the  ground. 
This  said,  he  form'd  thee,  Adam,  thee,  0  Man, 
Dust  of  the  ground,  and  in  thy  nostrils  breathed  525 

The  breath  of  life  :  in  his  own  image  he 
Created  thee,  in  the  image  of  God 
Express ;  and  thou  becam'st  a  living  soul. 
Male  he  created  thee,  but  thy  consort 

Female  for  race  ;  then  bless M  mankind,  and  said,  530 

Be  fruitful,  multiply,  and  fill  the  earth, 
Subdue  it,  and  throughout  dominion  hold 
Over  fish  of  the  sea,  and  fowl  of  th'  air, 
And  ev'ry  living  thing  that  moves  on  th'  earth. 
Wherever  thus  created,  for  no  place  535 

524-25.  Adam,  thee,  0  man.  dutt  of  the  ground :  The  physiological  truth  is, 
that  the  human  body  is  composed  of  the  carbon,  oxygen,  hydrogen,  and  nitro- 
gen, the  lime  and  sulphur,  iron,  phosphorus,  and  some  other  substances,  of  the 
mineral  kingdom.  And  although  this  fact  could  not  have  been  known  scien- 
tifically until  modern  chemistry  disclosed  it,  the  Mosaic  history  announced 
with  unfaltering  accent — "  And  the  Lord  God  formed  the  man  dust  from  the 
ground ;"  aphar  dust,  denoting  the  sand,  clay,  lime,  and  common  constituents 
of  the  general  soil.  And  the  same  fact  is  commemorated  in  the  name  by 
which  the  father  of  mankind  is  known,  for  the  verse  just  quoted  is,  literally 
rendered — a  Jehovah  Elohim  formed  the  adorn  (or  man)  dust  from  the 
adamafi,  or  ground,"  the  name  being  derived  from  the  material  of  which  the 
body  was  composed.  And  hence  man  is  amenable  to  the  laws  of  gravitation, 
mechanical  force,  chemical  action,  electricity,  and  light ;  and  much  of  his 
practical  wisdom  through  life  consists  in  conforming  to  them. — HARRIS, 
4>  Man  Primeval,"  22. 

535.  On  comparing  Gen.  ii.  8  with  Gen.  ii.  15,  it  appears  that  man  wac 


BOOK    VII.  321 

Is  yet  distinct  by  name,  thence,  as  them  know'st 
He  brought  thee  into  this  delicious  grove, 
This  garden,  planted  with  the  trees  of  God, 
Delectable  both  to  behold  and  taste ; 

And  freely  all  their  pleasant  fruit  for  food  540 

Gave  thee  ;  all  sorts  are  here  that  all  th'  earth  yields, 
Variety  without  end  ;  but  of  the  tree, 
Which,  tasted,  works  knowledge  of  good  and  evil, 
Thou  may'st  not ;  in  the  day  thou  eat'st,  thou  dy'st ; 
Death  is  the  penalty  imposed  ;  beware,  545 

And  govern  well  thy  appetite,  lest  Sin 
Surprise  thee,  and  her  black  attendant  Death. 
Here  fimsh'd  he,  and  all  that  he  had  made 
View'd,  and  behold  all  was  entirely  good ; 
So  even  and  morn  accomplish'd  the  sixth  day :  550 

Yet  not  till  the  Creator  from  his  work 
Desisting,  though  unweary'd,  up  return'd, 
Up  to  the  Heav'n  of  Heav'ns,  his  high  abode, 
Thence  to  behold  this  new-created  world, 

Th'  addition  of  his  empire,  how  it  shew'd  555 

In  prospect  from  his  throne,  how  good,  how  fair, 
Answ'ring  his  great  idea.     Up  he  rode, 

not  created  in  the  garden,  but  placed  in  it  after  his  creation  ;  in  correspondence 
with  this  fact,  Milton  says : 

"  Wherever  thus  created,"  &c. 

<  48.  Viev?d :  The  pause  which  occurs  after  this  word  is  in  fine  taste ;  as 
it  «.  •  ves  to  impress  upon  us  the  idea  of  the  Creator's  surveying  with  intense 
interest  the  wonders  of  creation,  now  completed. 

552-64.  Up  :  This  word  frequently  occurs,  and  with  good  effect  in  these 
lines. 

In  some  cases,  says  Dugald  Stewart,  it  may  perhaps  be  doubted,  whethe 
MiLx>n  has  not  forced  on  the  mind  the  image  of  literal  height,  somewhat  more 
•trongly  than  accords  perfectly  with  the  overwhelming  sublimity  which  his 
subject  derives  from  so  many  other  sources.  At  the  same  time,  who  would 
venture  to  touch,  with  a  profane  hand,  the  verses  now  referred  to,  552-64  ? 

Is  it  not  probable  that  the  impression  produced  by  this  association,  strong 
as  it  still  is,  was  yet  stronger  in  ancient  times  ?  The  discovery  of  the  earth's 
sphericity,  and  of  the  general  theory  of  gravitation,  has  taught  us  that  the 
words  above  and  below  have  only  a  relative  import. — STEWART'S  Works, 
vol.  iv.  279-81,  &c. 

14*  U 


322  PARADISE    LOST. 

Follow'd  with  acclamation,  and  the  sound 

Symphonious  of  ten  thousand  harps,  that  tuned 

Angelic  harmonies.     The  earth,  the  air  560 

Resounded  (thou  remember'st,  for  thou  heard 'si) ; 

The  Hcav'ns,  and  all  the  constellations  rung  ; 

The  planets  in  their  station  list'ning  stood, 

While  the  bright  pomp  ascended  jubilant. 

Open,  ye  everlasting  gates,  they  sung ;  565 

Open,  ye  Heav'ns,  your  living  doors  :  let  in 

The  great  Creator  from  his  work  return 'd 

Magnificent,  his  six  days'  work,  a  world ; 

Open,  and  henceforth  oft ;  for  God  will  deign 

To  visit  oft  the  dwellings  of  just  men  570 

Delighted,  and  with  frequent  intercourse 

Thither  will  send  his  winged  messengers 

On  errands  of  supernal  grace.     So  sung 

The  glorious  train  ascending.     He  through  Heav'n, 

That  open'd  wide  her  blazing  portals,  led  575 

To  God's  eternal  house  direct  the  way : 

A  broad  and  ample  road,  whose  dust  is  gold, 

And  pavement  stars,  as  stars  to  thee  appear, 

Seen  in  the  galaxy,  that  milky  way, 

Which  nightly  as  a  circling  zone  thou  seest  580 

Powder'd  with  stars.     And  now  on  earth  the  seventh 

Ev'ning  arose  in  Eden,  for  the  sun 

Was  set,  and  twilight  from  the  east  came  on, 

Forerunning  night ;  when  at  the  holy  mount 

Of  Heav'n's  high-seated  top,  th'  imperial  throne  585 

Of  Godhead,  fix'd  for  ever  firm  and  sure, 

The  Filial  Pow'r  arrived,  and  sat  him  down 

With  his  great  Father  (for  he  also  went 

Invisible)  yet  stay'd  (such  privilege 


563.  Station:  Position.  It  does  not  here,  as  Newton  statw.  seem  to  be 
tmployed,  in  its  technical  sense,  for  that  place  in  their  orbits  where  they 
«eem  to  go  neither  forwards  nor  backwards,  but  to  remain  stationary. 

565.  This  language  is  copied  from  the  twenty-fourth  Psalm,  which  was 
wng  when  the  ark  was  carried  into  the  temple  on  Mount  Zion. 


BOOK    VII. 


323 


Hath  Omnipresence)  and  the  work  ordain'd  590 

Author  and  End  of  all  things,  and  from  work 

Now  resting,  bless'd  and  hallow'd  the  sev'nth  day, 

As  resting  on  that  day  from  all  his  work, 

But  not  in  silence  holy  kept :  the  harp 

Had  work  and  rested  not,  the  solemn  pipe,  595 

And  dulcimer,  all  organs  of  sweet  stop, 

All  sounds  on  fret  by  string  or  golden  wire, 

Temper'd  soft  tunings,  intermix'd  with  voico 

Choral  or  unison  :  of  incense  clouds 

Fuming  from  golden  censers  hid  the  mount.  600 

Creation  and  the  six  days'  acts  they  sung : 

Great  are  thy  works,  Jehovah  !  infinite 

Thy  pow'r  !     What  thought  can  measure  thee,  or  tongue 

Relate  thee  !     Greater  now  in  thy  return 

Than  from  the  giant  Angels  !  thee  that  day  605 

Thy  thunders  magnify'd  !  but  to  create, 

Is  greater  than  created  to  destroy. 

Who  can  impair  thee,  mighty  King,  or  bound 

Thy  empire  !     Easily  the  proud  attempt 

Of  Spirits  apostate  and  their  counsels  vain  610 

Thou  hast  repell'd,  while  impiously  they  thought 

Thee  to  diminish,  and  from  thee  withdraw 

The  number  of  thy  worshippers.     Who  seeks 

To  lessen  thee,  against  his  purpose  serves 

597.  Fret :  A  division,  a  cross,  a  finger-board,  of  the  bass  viol  for  exam 
pie ;  contrivance  for  varying  sounds. 

598.  Temper'd  soft  tunings :  Produced  soft  sounds. 

599.  Unison :  Separate  or  solitary. 

602.  Milton  is  generally  truly  orthodox.  In  this  hymn  the  angels  in 
timate  the  unity  of  the  Son  with  the  Father,  singing  to  both  as  one  God, 
Jehovah. — X. 

605.  Giant  angels :  This  epithet  does  not,  as  Dr.  Pierce  supposes,  mean 
fierce  and  aspiring  in  temper,  but  is  used  in  allusion  to  Hesiod's  Giant  War, 
and  was  probably  designed,  as  Mr.  Thyer  supposes,  to  intimate  the  opinion 
of  Milton,  that  the  fictions  of  the  Greek  poets  owed  their  rise  to  some  un- 
certain clouded  tradition  of  this  real  event,  and  that  their  giants  were,  if 
they  had  understood  the  story  right,  the  fallen  angels. 


324  PARADISE    LOST. 

To  manifest  the  more  thy  might :  his  evil  615 

Thou  usest,  and  from  thence  creat'st  more  good. 
Witness  this  new-made  world,  another  Heav'n 
From  Heav'n-gate  not  far,  founded  in  view 
On  the  clear  Hyaline,  the  glassy  sea : 

Of  amplitude  almost  immense,  with  stars  620 

Num'rous,  and  ev'ry  star  perhaps  a  world 
Of  destined  habitation  ;  but  thou  know'st 
Their  seasons  :  among  these  the  seat  of  Men, 
Earth  with  her  nether  ocean  circumfused, 
Their  pleasant  dwelling-place.     Thrice  happy  Men,  625 

And  sons  of  Men,  whom  God  hath  thus  advanced, 
Created  in  his  image,  there  to  dwell 
And  worship  him,  and  in  reward  to  rule 
Over  his  works,  on  earth,  in  sea,  or  air, 

And  multiply  a  race  of  worshippers  630 

Holy  and  just !  thrice  happy  if  they  know 
Their  happiness,  and  persevere  upright ! 
So  sung  they,  and  the  empyrean  rung 
With  Halleluiahs.     Thus  was  Sabbath  kept. 
And  thy  request  think  now  fulfillM,  that  ask'd  635 

How  first  this  world  and  face  of  things  began, 
And  what  before  thy  memory  was  done 
From  the  beginning,  that  posterity 
Inform 'd  by  thee  might  know  ;  if  else  thou  seek'st 
Aught,  not  surpassing  human  measure,  say.  640 

619.  Hyaline:  Interpreted  by  the  words  that  follow;  Rev.  iv.  6. 

621.  Perhapt  a  world,  (fc. :  Milton  was  not  willing  to  make  the  angel 
assert  positively  that  every  star  is  a  world  designed  to  be  inhabited,  and 
therefore  adds,  ptrhapt,  this  notion  of  the  plurality  of  worlds  being  not  M> 
well  established  in  those  days  as  in  these. — N. 

624.  Nether:  Lower  ocean,  in  distinction  from  the  waters  in  the  atmos- 
phere, or  "  above  the  firmament." 

631.  Thrict  happy,  (fc. :  Virg.  Georg.  ii.  458: 

'*  O  fortunate*  minium,  sua  ii  bona  nftrint." 


BOOK   VIII. 


THE   ARGUMENT. 

ADAM  inquires  concerning  celestial  motions  ;  is  doubtfully  answered,  and 
exhorted  to  search  rather  things  more  worthy  of  knowledge ;  Adam  assents ; 
and,  still  desirous  to  retain  Raphael,  relates  to  him  what  he  remembered 
since  his  own  creation ;  his  placing  in  Paradise ;  his  talk  with  God  concern- 
ing solitude  and  fit  society ;  his  first  meeting  and  nuptials  with  Eve ;  his 
discourse  with  the  Angel  thereupon ;  who,  after  admonitions  repeated,  de- 
parts. 


INTRODUCTORY   REMARKS. 

Nc  praise  can  be  deemed  too  high  for  this  Eighth  Book  of  Paradise  Lost. 
We  are  filled  with  the  most  delightful  astonishment  when  we  read  Milton's 
picture  of  the  creation  of  Adam  and  Eve ;  the  beauty,  the  glow,  the  enthu- 
siasm, the  rapture  running  through  all  the  senses  and  all  the  veins ;  the  un- 
alloyed grandeur  of  the  man,  the  celestial  grace  of  the  woman  ;  the  majesty 
of  his  movements,  the  delicacy  of  hers ;  the  inconceivable  happiness  of 
thoughts  and  words  with  which  their  admiration  of  each  other  is  expressed ; 
the  breaks,  the  turns  of  language,  the  inspired  brilliance  and  flow  of  the 
strains,  yet  the  inimitable  chastity  and  transparence  of  the  whole  style,  nil 
a  sensitive  reader  with  an  unfeigned  wonder  and  exaltation,  which  it  would 
be  vain  to  attempt  adequately  to  record. 

The  argumentative  parts  of  the  poem  are  as  profound  and  excellent  as 
those  in  the  former  Books.  They  are  not,  as  Dryden  has  hinted,  flat  and 
unprofitable,  but  the  reverse.  They  are  exalted,  closely  argued,  nakedly  but 
Vigorously  expressed,  sagacious,  moral,  instructive,  comprehensive,  deep  in 
the  knowledge  of  life,  consolatory,  and  fortifying.  Whoever  supposes  them 
unpoetical,  has  a  narrow,  mean  conception  of  poetry :  they  are  never  out  of 
place,  but  result  from  the  leading  characters  of  the  poem ;  they  are  quite 
as  essential  to  it,  even  as  its  grand,  or  beautiful,  and  breathing  imagery. — 
E.  B. 


Of  Adam  and  Eve  it  has  been  said,  that  the  ordinary  reader  can  feel  little 
interest  in  them,  because  they  have  none  of  the  passions,  pursuits,  or  even 
relations  of  human  life,  except  that  of  husband  and  wife,  the  least  interest- 
ing of  all  others,  if  not  to  the  parties  concerned,  at  least  to  all  by-standers. 
It  is  true  there  is  little  action  in  this  part  of  Milton's  poem ;  but  there  is 
much  repose  and  more  enjoyment.  There  are  none  of  the  every-day  occur- 
rences, contentions,  disputes,  wars,  feuds,  jealousies,  trades,  professions,  and 
common  handicrafts  of  life ;  ':  no  kind  of  traffic ;  letters  are  not  known ;  no 
<of  of  service,  of  riches,  poverty,  contract,  &c. ;  no  treason,  felony,  (word, 


BOOK  vin.  327 

pike,  knife,  gun,  nor  need  of  any  engine."  So  much  the  better :  thank 
Heaven,  all  these  were  yet  to  come.  But  still  in  them  our  doom  was 
sealed. 

In  their  first  false  step  we  trace  all  our  future  woe,  with  loss  of  Eden, 
but  there  was  a  short  and  precious  interval  between,  like  the  first  blush  of 
morning  before  the  day  is  overcast  with  tempest,  the  dawn  of  the  world, 
the  birth  of  nature,  with  its  first  dews  and  freshness  on  its  cheek  breathing 
odours.  Theirs  was  the  first  delicious  taste  of  life,  and  on  them  depended 
all  that  was  to  come  of  it.  In  them  hung  trembling  all  our  hopes  and  fears. 
They  were  as  yet  alone  in  the  world,  in  the  eye  of  nature,  wondering  at 
their  new  being,  full  of  enjoyment,  and  enraptured  with  one  another,  with 
the  voice  of  their  Maker  walking  in  the  garden,  and  ministering  angels  at- 
tendant on  their  steps,  winged  messengers  from  Heaven,  like  rosy  clouds,  de- 
scending in  their  sight.  Was  there  nothing  in  this  scene,  which  God  and 
Nature  alone  witnessed,  to  interest  a  modern  critic  ?  What  need  was  there 
of  action,  where  the  heart  was  full  of  bliss  and  innocence  without  it  ? 

They  stood  awhile  perfect,  but  they  afterwards  fell,  and  were  driven  out 
of  Paradise,  tasting  the  first  fruits  of  bitterness  as  they  had  done  of  bliss. 
But  their  tears  were  "  such  as  angels  weep."  The  pathos  is  of  that  mila  con- 
templative kind  which  arises  from  regret  for  the  loss  of  unspeakable  hap- 
piness, and  resignation  to  inevitable  fate.  They  had  received  their  unlook- 
ed-for happiness  as  a  free  gift  from  their  Creator's  hands,  and  they  submitted 
to  its  loss,  not  without  sorrow,  but  without  impious  and  stubborn  repining. — 
HAZUTT. 


BOOK  VIII. 


THE  Angel  ended,  and  in  Adam's  ear 
So  charming  left  his  voice,  that  he  awhile 
Thought  him  still  speaking,  still  stood  fix'd  to  hear  ; 
Then,  as  new  waked,  thus  gratefully  reply 'd: 

What  thanks  sufficient,  or  what  recompense  6 

Equal  have  I  to  render  thee,  divine 
Historian,  who  thus  largely  hast  allay'd 
The  thirst  I  had  of  knowledge,  and  vouchsafed 
This  friendly  condescension  to  relate 

Things  else  by  me  unsearchable,  now  heard  10 

With  wonder,  but  delight,  and,  as  is  due, 

2.  So  charming,  fyc. :  Imitated  probably  from  Apollonius,  i.  512,  who  ele- 
gantly describes  the  effect  which  the  harp  and  voice  of  Orpheus  had  upon 
the  Argonauts.     When  Orpheus  had  ended  his  song,  they,  says  the  poet,  in- 
tent and  bending  towards  him,  still  listened,  and  imagined  him  speaking. — 
JOKTIH. 

3.  St-ill  ttood,  Sfc. :  Stood  from  ttara    (Italian)  remained,  continued ;   not 
that  Adam  was  in  a  standing  posture — probably  he  sat  as  at  dinner,  V.  433. 
His  great  attention,  and  not  his  attitude,  is  described. — R. 

5.  What  thank*,  ffc. :  The  accounts  which  Raphael  gives  of  the  battle  of 
the  angels  and  the  creation  of  the  world,  have  in  them  those  qualifications 
which  the  critics  judge  requisite  to  an  episode :  they  are  nearly  related  to 
the  principal  action,  and  have  a  just  connection  with  the  fable. 

This  Book  opens  with  a  beautiful  description  of  the  impression  which  this 
discourse  of  the  archangel  made  on  our  first  parents  Adam  afterwards,  by 
a  very  natural  curiosity,  inquires  concerning  the  motions  of  those  celestial 
bodies  which  make  the  most  glorious  appearance  among  the  six  days-  work 
—A 


BOOK  viu.  329 

With  glory  attributed  to  the  High 

Creator  ?     Something  yet  of  doubt  remains, 

Which  only  thy  solution  can  resolve. 

When  I  behold  this  goodly  frame,  this  world,  15 

Of  Heav'n  and  Earth  consisting,  and  compute 

Their  magnitudes  ;  this  earth,  a  spot,  a  grain, 

An  atom,  with  the  firmament  compared 

And  all  her  number'd  stars,  that  seem  to  roll 

Spaces  incomprehensible  (for  such  20 

Their  distance  argues,  and  their  swift  return 

Diurnal)  merely  to  officiate  light 

Round  this  opacous  earth,  this  punctual  spot, 

One  day  and  night,  in  all  their  vast  survey 

Useless  besides  ;  reasoning  I  oft  admire  25 

How  Nature,  wise  and  frugal,  could  commit 

Such  disproportions,  with  superfluous  hand 

So  many  nobler  bodies  to  create, 

Greater,  so  manifold  to  this  one  use, 

12.  Attributed :  Accent  the  third  syllable. 

13.  Doubt :  Uncertainty  or  difficulty. 

15.  Milton,  after  having  given  so  noble  an  idea  of  the  creation  of  thl« 
uew  world,  takes  a  most  proper  occasion  to  show  the  two  great  systems, 
usually  called  the  Ptolemaic  and  the  Copemican — one  making  the  earth,  the 
other  the  sun,  to  be  the  centre  ;  and  this  he  does  by  introducing  Adam  pro- 
posing very  judiciously  the  difficulties  that  occur  in  the  first,  and  which  was 
the  system  most  obvious  to  him.  The  reply  of  the  angel  touches  on  the 
expedients  which  the  Ptolemaics  invented  to  solve  those  difficulties  and  to 
patch  up  their  system,  and  withal  the  noble  improvements  of  the  new  philo 
sophy ;  not,  however,  determining  for  one  or  the  other,  but,  on  the  contrary, 
he  exhorts  our  progenitor  to  apply  his  thoughts  rather  to  what /more  nearly 
concerns  him,  and  is  within  his  reach. — R. 

1 9.  Numbered :  By  the  Creator  only,  Ps.  cxlvii.  4.    The  word  may  here 
mean  numerous ;  VIII.  620,  "With  stars  numerous." 

20.  Spaces:   (Through)  spaces. 

22.  Diurnal :  Notions  borrowed  from  the  appearance. 

23.  Punctual  tpot :  A  spot  no  larger  than  a  point,  when  compared  with 
the  fixed  stars. 

28.  So  many  nobler,  ffc. :  As  if  he  had  said,  so  many  nobler,  so  many  greater; 
but  he  turns  the  order  of  the  words :  so  many  nobler,  greater  so  many,  the 
word  manifold  being  used  instead  of  many,  for  the  sake  of  the  verse. — N 


330  PARADISE    LOST. 

For  aught  appears,  and  on  their  orbs  impose  30 

Such  restless  revolution,  day  by  day 

Repeated,  while  the  sedentary  earth, 

That  better  might  with  far  less  compass  move, 

Served  by  more  noble  than  herself,  attains 

Her  end  without  least  motion,  and  receives  35 

As  tribute,  such  a  sumless  journey  brought 

Of  incorporeal  speed,  her  warmth  and  light ; 

Speed,  to  describe  whose  swiftness  number  fails. 

So  spake  our  sire,  and  by  his  countenance  seemM 
Knt 'ring  on  studious  thoughts  abstruse  ;  which  Eve  40 

Perceiving  where  she  sat  retired  in  sight, 
With  lowliness  majestic  from  her  seat, 
And  grace  that  won  who  saw  to  wish  her  stay, 
Rose,  and  went  forth  among  her  fruits  and  flow'rs, 
To  visit  how  they  prosper'd,  bud  and  bloom,  45 

Her  nursery  :  they  at  her  coming  sprung, 
And,  touch'd  by  her  fair  tendence,  gladlier  grew. 
Yet  went  she  not,  as  not  with  such  discourse 
Delighted,  or  not  capable  her  ear 

Of  what  was  high  :  such  pleasure  she  reserved,  50 

Adam  relating,  she  sole  auditress ; 
Her  husband,  the  relator,  she  preferr'd 
Before  the  Angel,  and  of  him  to  ask 
Chose  rather.     He,  she  knew,  would  intermix 
Grateful  digressions,  and  solve  high  dispute  55 

37.  Of  incorporeal  tpeed :  Not  that  it  was  truly  so.  It  signifies  very 
great  speed,  such  as  spirits  might  use.  Speed  almost  spiritual,  as  he  ex- 
presses it  (110) . — N. 

41.  Retir'd  in  tight,  Ifc. :  The  poet  here,  with  a  great  deal  of  art,  repre- 
sents Eve  as  withdrawing  from  this  part  of  their  conversation,  to  amuse- 
ments more  suitable  to  her  sex.  He  well  knew  that  the  episode  in  this 
Book,  which  is  filled  with  Adam's  account  of  his  passion  and  esteem  for 
Eve,  would  have  been  improper  for  her  hearing,  and  has  therefore  devised 
very  just  and  beautiful  reasons  for  her  retiring. — A. 

45.  To  vitit :  To  go  to  see. 

53.  To  ask :  The  poet  is  supported  by  the  instructions  of  Paul,  1  Cor.  xiv. 
35,  &c. :  "  And  if  they  will  learn  anything,  let  them  ask  their  husbands  at 
Home,"  &c 


BOOK    VIII.  331 

With  conjugal  caresses  ;  from  his  lip 

Not  words  alone  pleased  her.     O  !  when  meet  no\r 

Such  pairs,  in  love  and  mutual  honour  join'd  ? 

With  Goddess-like  demeanour  forth  she  went, 

Not  unattended,  for  on  her,  as  queen,  60 

A  pomp  of  winning  graces  waited  still, 

And  from  about  her  shot  darts  of  desire 

Into  all  eyes  to  wish  her  still  in  sight. 

And  Raphael,  now  to  Adam's  doubt  proposed, 

Benevolent  and  facile,  thus  reply'd :  65 

To  ask  or  search  I  blame  thee  not ;  for  Heav'n 
Is  as  the  book  of  God  before  thee  set, 
Wherein  to  read  his  wondrous  works,  and  learn 
His  seasons,  hours,  or  days,  or  months,  or  years. 
This  to  attain,  whether  Heav'n  move  or  Earth,  70 

Imports  not,  if  thou  reckon  right :  the  rest 
From  Man  or  Angel  the  Great  Architect 
Did  wisely  to  conceal,  and  not  divulge 
His  secrets,  to  be  scann'd  by  them  who  ought 
Rather  admire  :  or  if  they  list  to  try  75 

Conjecture,  he  his  fabric  of  the  Heav'na 

65.  Facile:  Affable. 

70.  This  to  attain,  is  to  be  referred  to  what  precedes,  and  not  to  what  fol- 
lows ;  and  hence  there  is  only  a  colon  before  these  words  in  Milton's  own 
editions.  This  to  attain — that  is,  to  attain  the  knowledge  of  seasons,  hours, 
kc.  It  imports  not:  It  makes  no  difference  whether  Heaven  move  or 
Earth — that  is,  it  matters  not  whether  the  Ptolemaic  or  the  Copernican 
system  be  true.  This  knowledge  we  may  on  either  hypothesis  attain.  The 
rest :  Other  more  curious  points  of  inquiry  concerning  heavenly  bodies,  God 
hath  wisely  concealed. — N. 

Whether  Heaven  move  or  Earth,  Sfc. :  The  angel's  returning  a  doubtful  an- 
swer to  Adam's  inquiries,  was  not  only  proper  for  the  moral  reason  which 
the  poet  assigns,  but  because  it  would  have  been  highly  absurd  to  give  the 
sanction  of  an  archangel  to  any  particular  system  of  philosophy.  The  chief 
points  in  the  Ptolemaic  and  Copernican  hypotheses  are  described  with  great 
conciseness  and  perspicuity,  and,  at  the  same  time,  dressed  in  very  pleasing 
and  poetical  images. — A. 

76.  He  his  fabric,  fyc. :  u  Mundum  tradidit  disputationi  eorum,  ut  non  lu- 
reniafrhomo  opus  quod  operatus  est  Deus,  ab  initio  usque  ad  finem."  Vulg. 
[.at.  Eccles.  iii.  11. — HEYLIN. 


332  PARADISE    LOST. 

Hath  left  to  their  disputes,  perhaps  to  move 

His  laughter  at  their  quaint  opinions  wide 

Hereafter,  when  they  come  to  model  Heav'n 

And  calculate  the  stars,  how  they  will  wield  80 

The  mighty  frame,  how  build,  unbuild,  contrive 

To  save  appearances,  how  gird  the  sphere 

With  centric  and  eccentric  scribbled  o'er, 

79.  Model  Heav'n :  Form  a  model  or  plan  of  the  solar  system. 

80.  And  calculate  the  Hart :  Form  a  judgment  of  the  stars  by  computing 
their  motions,  distance,  situation,  &c. — P. 

82.  How  gird  the  sphere,  Sfc. :  The  Ptolemaic  hypothesis  is  here  alluded  to, 
which  has  in  part  been  described  in  a  note  on  48'2,  Book  III. 

83.  Centric  (or  concentric)  is  a  term  applied  to  hollow  sphere*  that  re- 
volve about  a  common  centre — here,  that  of  the  earth.    Eccentric  are  those 
which  revolve  about  a  different  centre. 

Cycle  is  an  imaginary  orb  or  circle  in  the  heavens.  Epicycle  is  a  circle 
upon'a  circle,  and  will  be  more  fully  explained  below. 

These  terms  are  employed  in  the  explanation  of  the  Ptolemaic  tyttem,  the 
author  of  which  flourished  at  Alexandria  in  the  second  century  after  Christ, 
and  nearly  three  centuries  after  Hipparchus,  who  was  the  founder  of  Grecian 
astronomy,  and  whose  principal  discoveries  have  been  transmitted  in  the 
works  of  Ptolemy,  which  was  the  universal  text-book  on  astronomy,  until 
the  time  of  Copernicus,  in  the  fifteenth  century. 

According  to  the  Ptolemaic  system,  which  was  digested  by  him  chiefly 
from  materials  furnished  by  earlier  writers  and  discoverers,  the  earth  occupies 
the  centre  of  the  universe,  and  all  the  celestial  bodies  revolve  around  it  from 
east  to  west  It  explains  the  apparent  motions  of  the  sun,  moon,  and  planets, 
according  to  a  hypothesis  invented  by  a  great  geometer,  Apollonius  of  Perga, 
some  centuries  before,  and  which  consists  in  supposing  each  of  these  bodies 
to  be  carried  by  a  uniform  motion  round  the  circumference  of  a  circle  called 
the  epicycle,  the  centre  of  which  is  carried  uniformly  forward  in  the  circum- 
ference of  another  circle  called  the  deferent.  This  second  circle  may  be  the 
epicycle  of  a  third,  and  so  on  as  long  as  inequalities  remain  to  be  explained ; 
the  earth  occupying  a  position  near,  but  not  at,  the  centre  of  the  last  circle 
This  hypothesis  is  utterly  demolished  by  a  few  accurate  observations  of  the 
present  day;  but  in  the  time  of  Ptolemy  it  served  to  explain  all  the  devia- 
tions from  circular  motion  then  known,  particularly  the  phenomena  of  the 
stations,  and  retrogradations  of  the  planets  (from  west  to  east) ;  and  it  was 
even  of  service  to  astronomy,  by  offering  a  means  of  reducing  the  apparent 
irregularities  of  the  planetary  motions  to  arithmetical  calculation. 

It  is  the  system  to  which  almost  all  theological  writers,  even  of  the 
•eventeenth  century,  uniformly  refer,  when  they  have  occasion  to  speak  of 
the  celestial  phenomena.  See  Brando's  Diet. 


BOOK  vin.  333 

* 

Cycle  and  epicycle,  orb  in  orb. 

Already  by  thy  reasoning  this  I  guess,  85 

Who  art  to  lead  thy  offspring,  and  supposest 

That  bodies  bright  and  greater  should  not  serve 

The  less  not  bright,  nor  Heav'n  such  journeys  run, 

Earth  sitting  still,  when  she  alone  receives 

The  benefit.     Consider  first,  that  great  90 

Or  bright  infers  not  excellence :  the  earth, 

Though,  in  comparison  of  Heav'n,  so  small, 

Nor  glist'ring,  may  of  solid  good  contain 

More  plenty  than  the  sun  that  barren  shines, 

Whose  virtue  on  itself  works  no  effect,  9fi 

But  in  the  fruitful  earth ;  there  first  received 

His  beams,  unactive  else,  their  vigour  find. 

Yet  not  to  earth  are  those  bright  luminaries 

Officious,  but  to  thee  earth's  habitant. 

And  for  the  Heav'n's  wide  circuit,  let  it  speak  100 

The  Maker's  high  magnificence,  who  built 

So  spacious,  and  his  line  stretch'd  out  so  far, 

That  man  may  know  he  dwells  not  in  his  own : 

An  edifice  too  large  for  him  to  fill, 

Lodged  in  a  small  partition,  and  the  rest  106 

Ordain 'd  for  uses  to  his  Lord  best  known. 

The  swiftness  of  those  circles,  attribute, 

Though  numberless,  to  his  omnipotence, 

That  to  corporeal  substances  could  add 

Speed  almost  spiritual.     Me  thou  think'st  not  slow,  110 

Who  since  the  morning-hour  set  out  from'  Heav'n, 

Where  God  resides,  and  ere  mid-day  arrived 

In  Eden,  distance  inexpressible 

100.  That  man  may  know,  (fc. :  A  fine  reflection,  and  confirmed  by  the 
authority  of  the  greatest  philosophers,  who  seem  to  attribute  the  first  no- 
tions of  religion  in  man  to  his  observing  the  grandeur  of  the  univeise. 
Cicero  Tusc.  Disp.  lib.  i.  sect.  28,  and  De  Nat.  Deor.  lib.  ii.  sect  6. 

LINfJFLEET. 

105.  Partition :  Separate  part. 

107.  Jittribute:  Accent  the  last  syllable. 

108.  Though  numlwltti :  R«fara  to  circles. 


334  PARADISE    LOST. 

By  numbers  that  have  name.     But  this  I  urge, 

Admitting  motion  iu  the  Heav'ns,  to  shew  115 

Invalid  that  which  thee  to  doubt  it  moved  ; 

Not  that  I  so  affirm,  though  so  it  seem 

To  thee  who  hast  thy  dwelling  here  on  earth. 

God,  to  remove  his  ways  from  human  sense, 

Placed  Heav'n  from  Earth  so  far,  that  earthly  sight,  120 

If  it  presume,  might  err  in  things  too  high, 

And  no  advantage  gain.     What  if  the  sun 

Be  centre  to  the  world,  and  other  stars, 

By  his  attractive  virtue  and  their  own 

Incited,  dance  about  him  various  rounds  ?  125 

Their  wand'ring  course  now  high,  now  low,  then  hid, 

Progressive,  retrograde,  or  standing  still, 

In  six  thou  seest,  and  what  if  sev'nth  to  these 

The  planet  earth,  so  steadfast  though  she  seem, 

Insensibly  three  difFrent  motions  move?  130 

128.  In  tix  thou  teat:  In  the  moon,  and  the  five  other  wandering  firti,  as 
they  are  called,  V.  177.  Their  motions  are  evident ,  and  what  if  the  Earth 
should  be  a  seventh  planet,  and  more  three  different  motions,  though  to  thee  in- 
sensiMe  1  The  three  different  motions  which  the  Copernicans  attribute  to  the 
Earth  are  the  diurnal,  round  her  own  axis ;  the  annual,  round  the  sun  ;  and 
the  motion  of  nitration,  as  it  is  called,  whereby  the  Earth  so  proceeds  in 
her  orbit,  as  that  her  axis  is  constantly  parallel  to  the  axis  of  the  world. 
(131.)  Which  else  to  several  spheres  thou  mutt  ascribe,  Sfc. :  You  must  either  as- 
cribe these  motions  to  several  spheres  crossing  and  thwarting  one  another 
with  crooked  and  indirect  turnings  and  windings,  or  you  must  attribute  them 
to  the  Earth,  and  (133)  save  the  sun  his  labour,  and  the  primum  mobile  too, 
that  swift  nocturnal  and  diurnal  rhomb.  When  Milton  uses  a  Greek  word,  he 
frequently  subjoins  the  English  rf  it,  as  he  does  here  (135) ,  the  whed  of  day 
and  night :  so  he  calls  the  primum  mobile ;  and  this  primum  mobile  in  the 
ancient  astronomy  was  an  imaginary  sphere  above  those  of  the  planets  and 
fixed  stars,  and  therefore  said  by  our  author  to  be  supposed  and  invisible  above 
all  start.  This  was  supposed  to  be  the  first  mover,  and  to  carry  all  the 
lower  spheres  round  along  with  it ;  by  its  rapidity  communicating  to  them 
a  motion  whereby  they  revolved  in  twenty-four  hour*.  (136.)  Which  needs 
not  thy  belief  if,  tfc. :  But  there  is  no  need  to  believe  this,  if  the  earth,  by  re- 
volving on  her  own  axis  from  west  to  east  in  twenty-four  hours  (travelling 
east,  138),  enjoys  day  in  that  half  of  her  globe  which  is  turned  towards  the 
sun,  and  is  covered  with  night  in  the  other  half  which  is  turned  away  from 
the  sun-— N. 


BOOK    VIII. 


335 


Which  else  to  sev'ral  spheres  thou  must  ascribe, 

Moved  contrary  with  thwart  obliquities, 

Or  save  the  sun  his  labour,  and  that  swift 

Nocturnal  and  diurnal  rhomb,  supposed, 

Invisible  else  above  all  stars,  the  wheel  135 

Of  day  and  night ;  which  needs  not  thy  belief, 

If  earth  industrious  of  herself  fetch  day 

Travelling  east,  and  with  her  part  averse 

From  the  sun's  beam  meet  night,  her  other  part 

Still  luminous  by  his  ray.     What  if  that  light,  140 

Sent  from  her  through  the  wide  transpicuous  air, 

To  the  terrestrial  moon,  be  as  a  star 

Enlight'ning  her  by  day,  as  she  by  night 

This  earth  ?  reciprocal,  if  land  be  there, 

Fields  and  inhabitants.     Her  spots  thou  seest  145 

As  clouds,  and  clouds  may  rain,  and  rain  produce 

Fruits  in  her  soften'd  soil,  for  some  to  eat 

Allotted  there  ;  and  other  suns  perhaps 

With  their  attendant  moons  thou  wilt  descry, 

Communicating  male  and  female  light,  150 

Which  two  great  sexes  animate  the  world, 

Stored  in  each  orb  perhaps  with  some  that  live. 

For  such  vast  room  in  nature  unpossess'd 

134.  Rhomb :  Revolution  ;  the  u  wheel  of  day  and  night"  mentioned  in  the 
next  line. 

141.  Transpicuous:  Transparent. 

143.  Enlightening  Aer,  6fc. :  A  singular  supposition. 

150.  Male  and  female  light:  A  distinction  unknown  to  science — a  mere 
poetic  fancy  and  odd  conceit.  The  sun  was  supposed  to  communicate  male, 
and  the  moon  female  light. 

153-58.  The  subject  here  introduced,  namely,  the  peopling  of  other  worlds 
besides  our  own  with  intelligent  and  sensitive  beings,  has  been  discussed  with 
great  minuteness  of  detail  and  ability  by  Dr.  Thomas  Dick  in  his  ':  Celestial 
Scenery,"  and  in  a  more  recent  work  on  the  '•  Sidereal  Heavens  ;"  also,  with 
an  unrivalled  splendour  of  eloquence,  by  Dr.  Thomas  Chalmers,  in  his  dis- 
course on  the  Modern  Astronomy. 

As  a  specimen  of  Dr.  Chalmers's  noble  argument  on  this  interesting  topic, 
the  following  paragraph  will  be  read  with  pleasure  : 

"  Shall  we  say,  then,  of  these  vast  luminaries,  that  they  were  created  in 


6  PARADISE    LOST. 

By  living  soul,  desert  and  desolate, 

Only  to  shine,  yet  scarce  to  contribute  155 

Each  orb  a  glimpse  of  light,  convey'd  so  far 

Down  to  this  habitable,  which  returns 

Light  back  to  them,  is  obvious  to  dispute. 

But  whether  thus  these  things,  or  whether  not ; 

Whether  the  sun  predominant  in  Heav'n  160 

Rise  on  the  earth,  or  earth  rise  on  the  sun, 

He  from  the  cast  his  flaming  road  begin, 

Or  she  from  west  her  silent  course  advance 


vain  ?  Were  they  called  into  existence  for  no  other  purpose  than  to  throw 
a  tide  of  useless  splendour  over  the  solitudes  of  immensity  ?  Our  sun  is  only 
one  of  these  luminaries,  and  we  know  that  he  has  worlds  in  his  train.  Why 
should  we  strip  the  rest  of  this  princely  attendance  ?  Why  may  not  each  of 
them  be  the  centre  of  his  own  system,  and  give  light  to  his  own  worlds  ?  It 
is  true  that  we  see  them  not ;  but  could  the  eye  of  man  take  its  flight  into 
those  distant  regions,  it  would  lose  sight  of  our  little  world  before  it  reached 
the  outer  limits  of  our  system ;  the  greater  planets  would  disappear  in  their 
turn  before  it  had  described  a  small  portion  of  that  abyss  which  separates  us 
from  the  fixed  stars  ;  the  sun  would  decline  into  a  little  spot,  and  all  its  splen- 
did retinue  of  worlds  be  lost  in  the  obscurity  of  distance ;  he  would,  at  last, 
shrink  into  a  small  indivisible  atom  ;  and  all  that  could  be  seen  of  this  mag- 
nificent system  would  be  reduced  to  the  glimmering  of  a  little  star.  Why 
-esist  any  longer  the  grand  and  interesting  conclusion  ?  Each  of  these  stars 
may  be  the  token  of  a  system  as  vast  and  as  splendid  as  the  one  which  we 
.'nhabit.  Worlds  roll  in  these  distant  regions,  and  these  worlds  must  be 
the  mansions  of  life  and  intelligence.  In  yon  gilded  canopy  of  heaven  we 
see  the  broad  aspect  of  the  universe,  where  each  shining  point  presents  us 
with  a  sun,  and  each  sun  with  a  system  of  worlds,  where  the  Divinity  reigns 
in  all  the  grandeur  of  his  attributes,  where  he  peoples  immensity  with  his 
wonders,  and  travels  in  the  greatness  of  his  strength  through  the  dominions 
of  one  vast  and  unlimited  monarchy." 

155.  Contribute :  Accent  the  last  syllable. 

157.  Thi*  habitable  is  a  Greek  form  of  expression,  earth  being  understood. 
A  similar  omission  of  the  noun  is  seen  in  VI.  78,  thi*  terrene. 

159.  But  whether,  ffc. :  The  angel  is  now  recapitulating  the  whole.  He 
had  argued  upon  the  supposition  of  the  truth  of  the  Ptolemaic  system,  to  122. 
Then  he  proposes  the  Copernican,  and  argues  upon  that  supposition.  Now 
he  sums  up  the  whole  :  whether  the  one  system  or  the  other  be  true,  whether 
Heaven  move  or  Earth,  solicit  not  thyself  about  these  matters,  fear  God  and 
do  thy  duty  (167-68).— N. 


BOOK  via.  337 

With  inoffensive  pace  that  spinning  sleeps 

On  her  soft  axle,  while  she  paces  even,  165 

And  bears  thee  soft  with  the  smooth  air  along, 

Solicit  not  thy  thoughts  with  matters  hid  ; 

Leave  them  to  God  above  ;  him  serve  and  fear  ! 

Of  other  creatures,  as  him  pleases  best, 

Wherever  placed,  let  him  dispose  :  joy  thou  170 

In  what  he  gives  to  thee,  this  Paradise 

And  thy  fair  Eve.     Heav'n  is  for  thee  too  high 

To  know  what  passes  there.     Be  lowly  wise  : 

Think  only  what  concerns  thee  and  thy  being  ; 

Dream  not  of  other  worlds,  what  creatures  there  175 

Live,  in  what  state,  condition,  or  degree, 

Contented  that  thus  far  hath  been  reveal'd 

Not  of  Earth  only,  but  of  highest  Heav'n. 

To  whom  thus  Adam,  clear'd  of  doubt,  reply'd : 
How  fully  hast  thou  satisfy'd  me,  pure  180 

Intelligence  of  Heav'n,  Angel  serene, 
And  freed  from  intricacies,  taught  to  live, 
The  easiest  way  ;  nor  with  perplexing  thoughts 
To  interrupt  the  sweet  of  life,  from  which 
God  hath  bid  dwell  far  off  all  anxious  care?,  185 

And  not  molest  us,  unless  we  ourselves 
Seek  them  with  wand'ring  thoughts,  and  notions  vain. 
But  apt  the  mind  or  fancy  is  to  rove 
Uncheck'd,  and  of  her  roving  is  no  end ; 

Till  warn'd,  or  by  experience  taught,  she  learn,  190 

That  not  to  know  at  large  of  things  remote 
From  use,  obscure  and  subtle,  but  to  know 
That  which  before  us  lies  in  daily  life, 

164.  That  tpinning  sleeps,  (yc. :  Metaphors  taken  from  a  top,  of  whic 
Virgil  makes  a  whole  simile,  JEn.  vii.  378.  It  is  an  objection  to  the  Coper- 
nican  system,  that  if  the  Earth  moved  round  on  her  axle  in  twenty-four 
hours,  we  should  be  sensible  of  the  rapidity  and  violence  of  the  motion  ;  and 
therefore  to  obviate  this  objection  it  is  not  only  said  that  she  advances  her  si- 
lent course  with  inoffensive  pace,  that  spinning  sleeps  on  Her  soft  axle,  but  it  it 
further  added,  to  explain  it  still  more,  ichile  she  paces  even,  and  bears  the*  soft 
with  the  smooth  air  along ;  for  the  air,  the  atmosphere,  moves  as  well  as  the 
earth.— N. 

15  V 


338  PARADISE    LOST. 

IB  the  prime  wisdom ;  what  is  more  is  fume, 

Or  emptiness,  or  fond  impertinence,  195 

And  renders  us  in  things  that  most  concern 

Unpractised,  unprepared,  and  still  to  seek. 

Therefore  from  this  high  pitch  let  us  descend 

A  lower  flight,  and  speak  of  things  at  hand 

Useful,  whence  haply  mention  may  arise  200 

Of  something  not  unseasonable  to  ask 

By  sufPrance,  and  thy  wonted  favour  deign'd. 

Thee  I  hare  heard  relating  what  was  done 

Ere  my  remembrance  :  now  hear  me  relate 

My  story,  which  perhaps  thou  hast  not  heard  :  205 

And  day  is  yet  not  spent ;  till  then  thou  seest 

How  subtly  to  detain  thee  I  devise, 

Inviting  thee  to  hear  while  I  relate, 

Fond,  were  it  not  in  hope  of  thy  reply  : 

For  while  I  sit  with  thee,  I  seem  in  Heav'n  ;  210 

And  sweeter  thy  discourse  is  to  my  ear 

Than  fruits  of  palm-tree  plcasantcst  to  thirst 

And  hunger  both,  from  labour,  at  the  hour 

Of  sweet  repast :  they  satiate  and  soon  fill, 

Though  pleasant,  but  thy  words,  with  grace  divine  215 

Imbued,  bring  to  their  sweetness  no  satiety. 

To  whom  thus  Raphael  answer'd  heav'nly  meek : 
Nor  are  thy  lips  ungraceful,  Sire  of  men, 

194.  I*  the  prime  wisdom,  tfe. :  An  excellent  piece  of  satire  this,  and  a  fine 
reproof  of  those  men  who  have  all  sense  but  common  sense,  and  whose  folly 
is  truly  represented  in  the  story  of  the  philosopher,  who  while  he  was  gazing 
at  the  stars  fell  into  the  ditch.  Our  author  in  these  lines,  as  Mr.  Thyer 
imagines,  might  probably  have  in  his  eye  the  character  of  Socrates,  who  first 
attempted  to  divert  his  countrymen  from  their  airy  and  chimerical  notions 
about  the  origin  of  things,  and  turn  their  attention  to  that  jtntme  wisdom,  the 
consideration  of  moral  duties,  and  their  conduct  in  social  life. — N. 

194.  Fume:  Smoke.  209.  Fond:  Foolish. 

210-16.  For  while  7»ir,  tfc. :  A  striking  passage,  in  which  Adam  gives  an 
account  of  the  pleasure  he  took  in  conversing  with  the  angel,  which  con'ftius 
a  very  noble  moral. — A. 

212.   fruits  of  palm-tree:  Dates,  which  are  juicy  and  refreshing. 


BOOK  via.  339 

Nor  tongue  ineloquent ;  for  \>Dd  on  thee 

Abundantly  his  gifts  hath  also  pour'd  320 

Inward  and  outward  both,  his  image  fair : 

Speaking  or  mute,  all  comeliness  and  grace 

Attends  thee,  and  each  word,  each  motion  forms : 

Nor  less  think  we  in  Heav'n  of  thee  on  Earth 

Than  of  our  fellow-servant,  and  inquire  225 

Gladly  into  the  ways  of  God  with  Man  : 

For  God,  we  see,  hath  honour'd  thee,  and  set 

On  Man  his  equal  love  :  say  therefore  on  ; 

For  I  that  day  was  absent,  as  befel, 

Bound  on  a  voyage  uncouth  and  obscure,  230 

Far  on  excursion  tow'rd  the  gates  of  Hell ; 

Squared  in  full  legion  (such  command  we  had) 

To  see  that  none  thence  issued  forth  a  spy, 

Or  enemy,  while  God  was  in  his  work, 

Lest  he,  incensed  at  such  eruption  bold,  235 

Destruction  with  creation  might  have  mix'd. 

Not  that  they  durst  without  his  leave  attempt, 

But  us  he  sends  upon  his  high  behests 

For  state,  as  Sov'reign  King,  and  to  inure 

Our  prompt  obedience.     Fast  we  found,  fast  shut  240 

The  dismal  gates,  and  barricado'd  strong  ; 

But  long  ere  our  approaching,  heard  within 

Noise,  other  than  the  sound  of  dance  or  song  ; 

Torment,  and  loud  lament,  and  furious  rage. 

Glad  we  return 'd  up  to  the  coasts  of  light  245 

Ere  Sabbath  ev'ning  :  so  we  had  in  charge. 

But  thy  relation  now ;  for  I  attend, 

Pleased  with  thy  words,  no  less  than  thou  with  mine. 

230.   Uncouth:  Unusual.  232.  Squared:  Formed. 

233.  To  see  that  none^  Sfc. :  As  man  was  to  be  the  principal  work  of  God 
in  this  lower  world,  and  (according  to  Milton's  hypothesis)  a  creature  to 
supply  the  loss  of  the  fallen  angels,  so  particular  care  is  taken  at  his  creation 
The  angels  on  that  day  keep  watch  and  guard  at  the  gates  of  Hell,  that  none 
may  issue  forth  to  interrupt  the  sacred  work.  At  the  same  time  that  this 
was  a  very  good  reason  for  the  angel's  absence,  it  is  doing  honour  to  the  man 
with  whom  he  was  conversing. — N. 


310  PARADISE   LOST. 

So  spake  the  God-like  Pow'r,  and  thus  our  sire : 
For  Man  to  tell  how  human  life  began  250 

Is  hard  ;  for  who  himself  beginning  knew  ? 
Desire  with  thee  still  longer  to  converse 
Induced  me.     As  new  waked  from  soundest  sleep, 
Soft  on  the  flowery  herb  I  found  me  laid 
In  balmy  sweat,  which  with  his  beams  the  sun  255 

Soon  dry'd,  and  on  the  reeking  moisture  fed. 
Straight  toward  Heav'n  my  wond'ring  eyes  I  turn'd, 
And  gazed  a  while  the  ample  sky,  till  raised 
By  quick  instinctive  motion,  up  I  sprung, 
As  thitherward  endeav'ring,  and  upright  260 

Stood  on  my  feet.     About  me  round  I  saw 
Hill,  dale,  and  shady  woods,  and  sunny  plains, 
And  liquid  lapse  of  murm'ring  streams  :  by  these, 
Creatures  that  lived,  and  moved,  and  walk'd,  or  flew  : 
Birds  on  the  branches  warbling  :  all  things  smiled  ;  265 

With  fragrance  and  with  joy  my  heart  o'erflow'd. 

249.  And  thus  our  tire,  iff. :  Adam,  to  detain  the  angel,  enters  here  upon 
his  own  history,  and  relates  to  him  the  circumstances  in  which  he  found  him- 
self upon  his  creation ;  as  also  his  conversation  with  his  Maker,  and  his 
meeting  with  Eve.  There  is  no  part  of  the  poem  more  apt  to  raise  the  at- 
tention of  the  reader,  than  this  discourse  of  our  great  ancestor,  as  nothing  can 
be  more  surprising  and  delightful  to  us  than  to  bear  the  sentiments  that  arose 
in  the  first  man,  while  he  was  yet  new  and  fresh  from  the  hands  of  his 
Creator.  The  poet  has  interwoven  everything  which  is  delivered  upon  this 
subject  in  holy  writ  with  so  many  beautiful  imaginations  of  his  own,  that 
nothing  can  be  conceived  more  just  and  more  natural  than  this  whole  episode. 
— A. 

253-82.  When  we  read,  for  the  first  time,  says  Dr.  Thomas  Brown,  the 
account  which  Adam  gives  to  the  angel  of  his  feelings  when,  with  faculties 
Mich  as  we  have  supposed,  and  everything  new  before  him,  he  found  himself 
in  existence,  in  that  happy  scene  of  Paradise  which  Milton  has  described, — 
\\-,.  are  apt  to  think  that  the  poet  has  represented  him  as  beginning  too  toon 
to  reason  with  respect  to  the  Power  to  which  he  must  have  owed  his  exist- 
ence ;  and  yet,  if  we  deduct  the  influence  of  long  familiarity,  and  suppose 
even  a  mind  less  vigorous  than  that  of  Adam,  but  with  faculties  such  as  exist 
now  only  in  mature  lift,  to  be  placed,  in  the  first  moment  of  existence,  in  such 
a  scene,  we  shall  find,  the  more  we  reflect  on  the  situation,  that  the  individual 
scarcely  could  fail  to  philosophize  in  the  same  manner.  See  Brown's  Phi- 
losophy, vol.  ii.  427-2'*. 


BOOK    VIII.  341 

Myself  I  then  perused,  and  limb  by  limb 

Survcy'd,  and  sometimes  went,  and  sometimes  ran 

With  supple  joints,  as  lively  vigour  led  : 

But  who  I  was,  or  where,  or  from  what  cause,  270 

Knew  not.     To  speak  I  tried,  and  forthwith  spake  ; 

My  tongue  obey'd,  and  readily  could  name 

Whate'er  I  saw.     Thou  Sun,  said  I,  fair  light, 

And  thou  enlighten'd  earth,  so  fresh  and  gay  ; 

Ye  Hills  and  Dales,  ye  Rivers,  Woods,  and  Plains,  275 

And  ye  that  live  and  move,  fair  Creatures,  tell, 

Tell  if  ye  saw,  how  came  I  thus  ?  how  here  ? 

Not  of  myself :  by  some  great  Maker  then, 

In  goodness  and  in  pow'r  pre-eminent ! 

Tell  me,  how  may  I  know  him,  how  adore,  280 

From  whom  I  have  that  thus  I  move  and  live, 

And  feel  that  I  am  happier  than  I  know. 

While  thus  I  call'd,  and  stray'd  I  knew  not  whither, 

From  where  I  first  drew  air,  and  first  beheld 

This  happy  light,  when  answer  none  return'd,  286 

On  a  green  shady  bank  profuse  of  flow'rs, 

Pensive  I  sat  me  down  ;  there  gentle  sleep 

First  found  me,  and  with  soft  oppression  seized 

My  drowsed  sense,  untroubled,  though  I  thought 

I  then  was  passing  to  my  former  state  290 

Insensible,  and  forthwith  to  dissolve : 

When  suddenly  stood  at  my  head  a  dream, 

Whose  inward  apparition  gently  moved 

My  fancy  to  believe  I  yet  had  being, 

And  lived.     One  came,  methought,  of  shape  divine,  295 

And  said,  Thy  mansion  wants  thee,  Adam ;  rise, 

First  man,  of  men  innumerable  ordain'd 

First  Father  ;  call'd  by  thee,  I  come  thy  guide 

To  the  garden  of  bliss,  thy  seat  prepared. 

290-92.  /  then  was  passing,  $c. :  The  sentiment  here  expressed,  when, 
upon  his  first  going  to  sleep,  he  fancies  himself  losing  his  existence  and  fall- 
ing away  into  nothing,  can  never  be  sufficiently  admired. 

His  dream,  in  which  he  still  preserves  the  consciousness  of  his  existence, 
together  with  his  removal  into  the  garden  which  was  prepared  for  his  recep 


3-'?  PARADISE    LOST. 

So  saying,  by  the  hand  he  took  me  raised,  300 

And  over  fields  and  waters,  as  in  air 
Smooth  sliding  without  step,  last  led  me  up 
A  woody  mountain,  whose  high  top  was  plain ; 
A  circuit  wide,  inclosed,  with  goodliest  trees 
Planted,  with  walks  and  bow'rs,  that  what  I  saw  305 

Of  earth  before  scarce  pleasant  seem'd.     Each  tree 
Louden  with  fairest  fruit,  that  hung  to  th'  eye 
Tempting,  stirr'd  in  me  sudden  appetite 
To  pluck  and  eat ;  whereat  I  waked,  and  found 
Before  mine  eyes  all  real,  as  the  dream  310 

Had  lively  shadow'd.     Here  had  new  begun 
My  wand 'ring,  had  not  he  who  was  my  guide 
Up  hither,  from  among  the  trees  appear'd, 
Presence  divine.     Rejoicing,  but  with  awe, 
In  adoration  at  his  feet  I  fell  315 

Submiss  :  he  rear'd  me,  and  Whom  thou  sought'st  I  am, 
Said  mildly  ;  Author  of  all  this  thou  seest 
Above,  or  round  about  thee,  or  beneath. 
This  Paradise  I  give  thee  :  count  it  thine 
To  till  and  keep,  and  of  the  fruit  to  eat,  320 

Of  every  tree  that  in  the  garden  grows 
Eat  freely  with  glad  heart ;  fear  here  no  dearth  ; 

tion,  are  also  circumstances  finely  imagined,  and  grounded  upon  what  is  de- 
livered in  sacred  story.  These  and  the  like  wonderful  incidents  in  this  part 
of  the  work,  have  in  them  all  the  beauties  of  novelty,  at  the  same  time  that 
they  have  all  the  graces  of  nature.  They  are  such  as  none  but  a  great  genius 
could  have  thought  of;  though,  upon  the  perusal  of  them,  they  seem  to  rise 
of  themselves  from  the  subject  of  which  he  treats.  In  a  word,  though  they 
are  natural  they  are  not  obvious,  which  is  the  true  character  of  all  fine  writ- 
ing.— A. 

300-303.  It  will  be  noticed  that  the  poet  represents  Adam  as  having  been 
made,  not  in  Paradise,  but  in  some  adjacent  region,  whence  he  was  conveyed 
in  a  most  agreeable  manner  to  his  destined  abode  in  the  beautiful  garden  fitted 
up  for  his  use. 

320.  To  till,  $c. :  Milton  seems  here  to  have  approved  the  opinion  of  Fa- 
gius  (a  favourite  annotator  of  his) ,  who,  in  his  note  on  Gen.  ii.  9,  thinks  that 
Adam  was  to  have  ploughed  and  sowed  in  Paradise,  if  he  had  continued  there. 
Milton  here  follows  Ainsworth's  translation  of  Gen.  ii.  15,  to  till  it  and  to  keep 
it,  which  is  more  exact  than  that  of  our  common  Bible. — P. 


BOOK  VIH.  343 

But  of  the  tree  whose  operation  brings 
Knowledge  of  good  and  ill,  which  I  have  set 
The  pledge  of  thy  obedience  and  thy  faith,  325 

Amid  the  garden,  by  the  tree  of  life, 
Remember  what  I  warn  thee  :  Shun  to  taste, 
And  shun. the  bitter  consequence  ;  for  know, 
The  day  thou  eat'st  thereof,  iny  sole  command 
Transgress'd,  inevitably  thou  shalt  die  ;  330 

From  that  day  mortal,  and  this  happy  state 
Shalt  lose  ;  expell'd  from  hence  into  a  world 
Of  woe  and  sorrow.     Sternly  he  pronounced 
The  rigid  interdiction,  which  resounds 

Yet  dreadful  in  mine  ear,  though  in  my  choice  335 

Not  to  incur ;  but  soon  his  clear  aspect 
Return'd,  and  gracious  purpose  thus  renew'd : 
Not  only  these  fair  bounds,  but  all  the  earth 
To  thee  and  to  thy  race  I  give :  as  lords 
Possess  it,  and  all  things  that  therein  live,  340 

Or  live  in  sea,  or  air  ;  beast,  fish,  and  fowl. 
In  sign  whereof  each  bird  and  beast  behold 
After  their  kinds  :  I  bring  them  to  receive 

323.  But  of  the  tree,  fa. :  This  being  the  great  hinge  on  which  the  whole 
poem  turns,  Milton  has  marked  it  strongly.    ''  But  of  the  tree" — "  remember 
what  I  warn  thee."     He  dwells,  expatiates  upon  it,  from  323  to  336,  repeal- 
ing, enforcing,  fixing  every  word :  it  is  all  nerve  and  energy. — R. 

324.  Of  good  and  ill :  Gen.  ii. 

330.  The  expression,  "Thou  shalt  die,"  is  well  explained  in  the  next  line. 

343.  To  receive  their  names :  In  the  progress  of  the  Mosaic  narrator,  we 
are  told  that  God  said  that  it  was  "  not  good  for  man  to  be  alone,"  and  de- 
clared his  intention  of  making  a  suitable  companion,  or  "help  meet  for 
him ;"  but  instead  of  proceeding  with  the  account  of  this  creation,  the  re- 
cord proceeds  to  a  very  different  matter.  "  And  out  of  the  ground,  the  Lord 
God  formed  every  beast  of  the  field,  and  every  fowl  of  the  air,  and  brought 
them  unto  Adam,  to  see  what  he  would  call  them ;  and  whatsoever  Adam 
called  every  living  creature,  that  was  the  name  thereof."  What  has  this  to 
do  with  the  providing  of  an  "  help  meet"  for  the  first  of  men  ?  The  narra- 
tive proceeds :  "  And  Adam  gave  names  to  all  cattle,  and  to  the  fowl  of  the 
mir,  and  to  every  beast  of  the  field ;  but" — and  here  comes  the  secret — "  for 
Adaoi  there  was  not  found  an  help  meet  for  him."  It  was,  therefore,  evi- 


344       ,  PARADISE    LOST. 

From  thcc  their  names,  and  pay  thee  fealty 

With  low  subjection.     Understand  the  same  345 

Of  fish  within  their  wat'ry  residence, 

Not  hither  summoned  since  they  cannot  change 

Their  element  to  draw  the  thinner  air. 

As  thus  he  spake,  each  bird  and  beast  behold 

Approaching  two  and  two  ;  these  cow'ring  low  350 

ilently  the  design  of  the  benevolent  Creator,  to  enhance,  in  the  view  of  the 
man,  the  value  of  the  gift  he  was  about  to  bestow  upon  him,  by  showing 
him  that  the  existing  races  of  animated  nature,  abounding  as  they  did  in 
elegant  and  beautiful  species,  did  not  afford  any  creature  suited  to  be  his 
companion,  or  to  satisfy  the  yearning  of  his  heart  for  the  fellowship  of  an 
equal  being.  Nothing  was  better  calculated  to  realize  this  impression,  than 
to  bring  the  various  animal  existences  under  the  notice  of  Adam,  and,  at  the 
same  time,  to  endow  him  with  the  perception  of  their  several  qualities  and 
natures,  as  is  implied  in  his  being  able  to  give  them  distinctive  and  appro- 
priate names.  It  is  very  possible  that,  being  as  yet  ignorant  of  the  Divine 
intention,  Adam  considered  that  he  was  expected  to  find  out  for  himself  a 
meet  companion  among  these  creatures.  So  Milton  understood  it  (369-377) , 
in  a  very  remarkable  passage  in  which  he  seems  to  ascribe  the  power  of 
reasoning  to  brutes. — K. 

349.  Each  bird  and  btatt  behold,  fyc. :  The  impression  which  the  interdiction 
of  the  tree  of  life  left  on  the  mind  of  our  first  parent,  is  described  with  great 
strength  and  judgment;  as  the  image  of  the  several  beasts  and  birds  pass- 
ing here  in  review  before  him,  is  very  beautiful  and  lively. — A. 

350.  Of  course,  modern  rationalizing  philosophy  has  found  something  in 
this  remarkable  statement  on  which  to  hang  its  cavils.     It  has  been  ascer- 
tained, it  is  urged,  that  animals  are  exclusively  adapted  to  the  regions  which 
they  inhabit,  and  that  it  would  be  contrary  to  their  nature,  and  zoologically 
impossible,  for  them  to  leave  their  own  climates,  and  to  assemble  in  one 
place.     It  is  certain  that,  if  this  did  take  place,  as  assumed,  it  was  a  super- 
natural impulse  which  urged  them  to  travel  to  one  point ;  and  we  should 
think  that  no  believer  in  the  existence  and  power  of  God  can  doubt  the 
possibility  of  such  an  impulse  being  given,  whether  he  believes  that  it  wot 
given  or  not.    But  again,  how  did  we  know  that  various  climates  did  exist 
before  the  deluge  ?    There  is  good  reason  to  think,  that  before  then  the  tem- 
perature of  the  earth  was  through  all  parts  more  equal  than  it  has  been 
since ;  and  hence  the  animals  would  have  no  difficulty  in  passing  from  one 
jwrt  of  the  world  to  any  other. 

But,  again,  was  there  any  necessity  for  this  migration  of  the  animals  of 
different  climates  to  Eden  ?  On  what  ground  is  it  assumed  thus  quietly  that 
animals  were  created  in  their  different  climates?  Why  might  they  not  bt 


BOOK    VIII. 


-      346 


With  blandishment,  each  bird  stoop'd  on  his  wing. 
I  named  them  as  they  pass'd,  and  understood 
Their  nature  ;  with  such  knowledge  God  indued 
My  sudden  apprehension  :  but  in  these 

created  in  the  same  locality  in  which  man  received  his  existence,  afterward* 
dispersing  themselves,  as  our  race  did,  to  the  several  parts  of  the  earth  ? 

Or  the  sacred  text  may  be  understood  to  refer  to  the  animals  in  or  near 
Eden,  the  word  "  all"  being  often  equivalent  to  "  many,"  or  to  "  a  large 
part ;"  and  that  it  is  here  used  in  a  limited  sense  is  evident,  from  the  fishes 
not  being  specified.  Farther,  it  was  unnecessary  that  the  attention  of  Adam 
should  be  engaged  by  animals  he  was  not  likely  to  see  again,  and  which 
had  no  suitableness  to  the  purpose  immediately  in  view. 

As  these  various  creatures,  doubtless,  presented  themselves  to  the  notice 
of  Adam  in  pairs,  he  must  the  more  deeply  have  been  convinced  of  his  own 
isolated  condition.  All  these  creatures  had  suitable  companions,  and  he  had 
none :  each  of  them  was  already  provided  with  a  mate,  and  could  be  no 
"  help  meet"  for  him. — K. 

353—54.  Indued  my  sudden  apprehension :  In  previously  describing  the 
naming  of  the  cattle,  Milton  takes  the  same  view  as  we  do,  that  the  know- 
ledge involved  in  that  act  was  conveyed  by  instant  and  supernatural  enlight- 
enment— K. 

The  account  given  by  Moses  is  embraced  in  Gen.  ii.  19,  20  ;  yet  from  this 
short  record  what  a  splendid  episode  has  Milton  here  produced,  and  what  an 
admirable  dialogue  from  the  latter  part  only  of  that  account ! 

Much  has  been  inquired  regarding  the  condition  of  Main  in  reaped  of 
knowledge.  All  accounts  necessarily  assign  to  him  the  utmost  physical  per- 
fection of  man's  nature ;  but  in  the  view  of  some  he  was  merely  a  naked 
savage,  who  had  all  things  to  acquire  by  experience.  This  is  not  from  any 
intended  disrespect  to  the  father  of  mankind ;  but  because  it  was  an  old 
theory  that  knowledge,  intelligence,  and  the  arts  of  civilization,  were  pro- 
gressively acquired  in  the  first  ages  ;  and  it  was  therefore  necessary  that  the 
progenitor  of  the  rare  should  be  in  a  state  of  ignorance,  as  it  could  not  bu' 
be  supposed  that  he  would  impart  such  knowledge  as  he  possessed  to  his 
descendants.  On  the  other  hand,  there  are  those  who  urge  that  Adam,  in- 
structed of  God,  must  have  been  possessed  of  all  knowledge  of  which  the 
mind  of  man  is  capable,  and  have  been  deeply  skilled  in  all  the  sciences  and 
arts  of  civilization. 

That  both  extremes  are  wrong  we  have  have  no  doubt.  Adam  was,  at 
his  creation,  not  a  child ;  he  was  a  man  in  the  vigour  of  physical  and  mental 
life.  He  was  taught  of  God,  and  not  left  to  gather  by  slow  experience  all 
that  he  wanted  (needed)  to  know.  If  Adam  could  talk  at  all,  and  we  know 
that  he  could,  language  must  have  been  supernaturally  imparted  to  him  He 
had  no  means  of  acquiring  it  but  from  God.  From  the  same  source  he  must 
15* 


346       .  PARADISE    LOST. 

I  found  not  what  mcthought  I  wanted  still,  355 

And  to  the  heav'nly  Vision  thus  presumed  : 

0  by  what  name,  for  thou  above  all  these, 
Above  mankind,  or  aught  than  mankind  higher, 
Surpasses!  far  my  naming,  how  may  I 

Adore  thee,  Author  of  this  universe,  360 

And  all  this  good  to  man  ?  for  whose  well  being 
So  amply,  and  with  hands  so  liberal 
Thou  hast  provided  all  things  !  but  with  me 
I  see  not  who  partakes.     In  solitude 

What  happiness  ?     Who  can  enjoy  alone,  365 

Or  all  enjoying,  what  contentment  find  r 
Thus  1  presumptuous  ;  and  the  Vision  bright, 
As  with  a  smile  more  brighten'd,  thus  replied  : 

What  call'st  thou  solitude  ?     Is  not  the  earth 
With  various  living  creatures,  and  the  air  370 

Replenished  ?  and  all  these  at  thy  command 
To  come  and  play  before  thee  ?     Know'st  thou  not 
Their  language  and  their  ways  •     They  also  know, 
And  reason  not  contemptibly.     With  these 

have  derived  the  knowledge  he  possessed  of  the  properties  of  the  object* 
and  beings  around  him. 

But  it  does  not,  on  the  other  hand,  seem  to  us  at  all  necessary  to  suppose 
that  Adam  was  endowed  with  any  other  knowledge  than  was  suited  to  the 
condition  in  which  he  was  placed,  and  needful  to  the  full  enjoyment  of  its 
advantages.  That  he  was  learned  in  all  science,  and  skilled  in  all  art,  there 
seems  no  reason  to  believe. — K. 

356.  Vision :  Object  of  vision.  Author  of  the  universe,  line  360.  Pre- 
tumtd  (to  say) . 

372-74.  That  beasts  have  reasoning  faculties  has  been  argued  by  Plutarch 
Montaigne,  and  other  writers,  with  great  force  of  argument.  Certainly 
many  things  we  observe  in  them  it  seems  difficult  to  account  for  on  an 
other  supposition.  Many  of  their  feelings  and  passions  are  similar  to  our 
own.  Even  insects  exhibit  fear,  anger,  sorrow,  joy,  and  desire ;  and  many 
of  them  express  those  passions  by  noises  peculiar  to  themselves. — BUCKE. 

Their  language  and  their  troy* :  That  brutes  have  a  kind  of  language 
among  themselves,  is  evident  and  undeniable.  There  is  a  treatise,  in 
French,  of  the  language  of  brutes  ;  and  our  author  supposes  that  Adam  un- 
derstood this  language,  and  was  of  knowledge  superior  to  any  of  his  de- 
scendants, and  besides  was  assisted  by  inspiration :  with  tuck  knouiedge  Goa 


BOOK  vnr.  347 

Find  pastime,  and  bear  rule  ;  thy  realm  is  large.  /        375 

So  spake  the  Universal  Lord,  and  secin'd 

So  ordering      I,  with  leave  of  speech  implored, 

And  humble  deprecation,  thus  replied  : 

Let  not  my  words  offend  thee,  Hcav'nly  Pow'r ! 
My  Maker,  be  propitious  while  I  speak  !  380 

Hast  thou  not  made  me  here  thy  substitute, 
And  these  inferior  far  beneath  me  set  ? 
Among  unequals  what  society 
Can  sort  ?  what  harmony  or  true  delight ? 
Which  must  be  mutual,  in  proportion  due  385 

Giv'n  and  received  ;  but  in  disparity, 
The  one  intense,  the  other  still  remiss 
Cannot  well  suit  with  either,  but  soon  prove 
Tedious  alike  :  Of  fellowship  I  speak 

Such  as  I  seek,  fit  to  participate  390 

All  rational  delight,  wherein  the  brute 
Cannot  be  human  consort :  they  rejoice 
Each  with  their  kind ;  lion  with  lioness  , 
So  fitly  them  in  pairs  thou  hast  combined ; 
Much  less  can  bird  with  beast,  or  fish  with  fowl  395 

So  well  converse  ;  nor  with  the  ox  the  ape : 
Worse  then  can  man  with  beast,  and  least  of  all. 

Whereto  th'  Almighty  answer'd  not  displeased : 
A  nice  and  subtle  happiness  I  see 

Thou  to  thyself  proposest  in  the  choice  400 

Of  thy  associates,  Adam,  and  wilt  taste 
No  pleasure,  though  in  pleasure,  solitary. 
What  think'st  thou  then  of  me,  and  this  my  state  ? 
Seem  I  to  thee  sufficiently  possess'd 
Of  happiness,  or  not,  who  am  alone  40 

endued  his  sudden  apprehension.     He  is  said  by  the  school  divines  to  have 
exceeded  Solomon  himself  in  knowledge. — N. 

386.  But  in  disparity  :  But  in  inequality,  such  as  is  between  rational  and 
brute :  the  one  intense,  man,  high,  wound  up  and  strained  to  nobler  under- 
itanding,  and  of  more  lofty  faculties ;  the  other  still  remiss,  the  animal,  let 
down,  and  slacker,  grovelling  in  more  low  and  mean  perceptions,  can  never 
fcuit  together.  A  musical  metaphor,  from  strings,  of  which  the  stretched  and 
highest  give  a  smart  and  sharp  sound — the  slack  a  flat  and  heavy  one. — H 


348  PARADISE  rxjsr. 

From  all  eternity  ?  for  none  I  know 

Second  to  me,  or  like,  equal  much  less. 

How  have  I  then  with  whom  to  hold  converse 

Save  with  the  creatures  which  I  made  ?  and  those 

To  me  inferior  f  infinite  descents  410 

Beneath  what  other  creatures  are  to  thee. 

He  ceased  ;  I  lowly  answer'd  :  To  attain 
The  height  and  depth  of  thy  eternal  ways, 
All  human  thoughts  come  short,  Supreme  of  things  ! 
Thou  in  thyself  art  perfect,  and  in  thee  415 

Is  no  deficience  found.     Not  so  is  Man, 
But  in  degree  ;  the  cause  of  his  desire 
By  conversation  with  his  like  to  help, 
Or  solace  his  defects.     No  need  that  thou 
Should'st  propagate,  already  infinite,  420 

And  through  all  numbers  absolute,  though  one  ; 
But  Man  by  number  is  to  manifest 
His  single  imperfection,  and  beget 
Like  of  his  like,  his  image  multiplied 

In  unity  defective,  which  requires  425 

Collat'ral  love,  and  dearest  amity. 
Thou  in  thy  secrecy,  although  alone, 
Best  with  thyself  accompanied,  seek'st  not 
Social  communication  ;  yet  so  pleased, 

Canst  raise  thy  creature  to  what  height  thou  wilt  430 

Of  union  or  communion,  deified : 
I  by  conversing  cannot  these  erect 
From  prone,  nor  in  their  ways  complacence  find. 

421.  Through  all,  ffc. :  Through  all  numbers  of  years— that  is,  eternally 
absolute,  or  independent  of  any  cause  or  object. 

423.  Single  imperfection :  Imperfection  as  an  individual,  from  being  single. 
The  same  idea  is  conveyed  (425)  by  the  phrase,  "  In  unity  defective." 

429.  So  pleated:  If  so  pleased. 

433.  Prone:  Bending  forward  and  looking  downward.  The  expression 
may  have  been  suggested  to  the  poet  by  this  passage  in  Sallust:  "Omnes 
homines  qui  sese  student  pr.rstare  c  i tens  animalibus,  summa  ope  niti  dccet, 
ne  vitatn  silentio  transeant  veluti  pccora,  quT  natura  prona,  atque  ventri 
obedientia,  finxit."  Or  Milton  may  have  remembered  the  boautiful  lines 


BOOK    via.  349 

Thus  I  erabolden'd  spake,  and  freedom  used 

Permissive,  and  acceptance  found  ;  which  gain'd  435 

This  answer  from  the  gracious  voice  divine  : 

Thus  far  to  try  thee,  Adam,  I  was  pleased ; 
And  find  thee  knowing,  not  of  beasts  alone, 
Which  thou  hast  rightly  named,  but  of  thyself; 
Expressing  well  the  spirit  within  thee  free,  440 

My  image  not  imparted  to  the  brute, 
Whose  fellowship  therefore  unmeet  for  thee, 
Good  reason  was  thou  freely  should'st  dislike  : 
And  be  so  minded  still.     I,  ere  thou  spak'st, 
Knew  it  not  good  for  Man  to  be  alone ;  445 

And  no  such  company  as  then  thou  saw'st 
Intended  thee  ;  for  trial  only  brought, 
To  see  how  thou  could'st  judge  of  fit  and  meet. 
What  next  I  bring  shall  please  thee,  be  assured ; 
Thy  likeness,  thy  fit  help,  thy  other  self,  450 

of  Ovid   (lib.  i.  84-86) ,  which  it  will  gratify  the  classic  reader  here  to 
quote : 

"  Pronaque  cum  spectent  animalia  cietera  terrain  ; 
Os  honiini  sublime  dedit ;  coelumque  tueri 
Jussit,  et  erectos  a<l  sideia  tollere  vultus." 

"  It  seems  to  be  the  expression  of  mental  elevation,  conveyed  by  the  "  on 
sublime"  of  man,  and  by  what  Milton  calls  "  the  looks  commencing  with  the 
skies?  which  is  the  foundation  of  the  sublimity  we  ascribe  to  the  human 
figure.  In  point  of  actual  height,  it  is  greatly  inferior  to  various  tribes  of 
other  animals ;  but  none  of  these  have  the  whole  of  their  bodies,  both  trunk 
and  limbs,  in  the  direction  of  the  vertical  line,  coinciding  with  that  tendency 
to  rise,  or  to  mount  upwards,  which  is  symbolical  of  every  species  of  im- 
provement, whether  intellectual  or  moral,  and  which  typifies  so  forcibly  to 
our  species  the  pre-eminence  of  their  rank  and  destination  among  the  inha- 
bitants of  this  lower  world. 

"  Intimately  connected  with  the  sublime  effect  of  man's  erect  form,  is  the 
imposing  influence  of  a  superiority  of  stature  over  the  mind  of  the  multi- 
tude. '  And  when  Saul  stood  among  the  people,  he  was  higher  than  any  ol 
them,  from  his  shoulders  and  upward.  And  all  the  people  shouted,  and  said, 
God  save  the  king.'  " — DUGALD  STEWART'S  Works,  vol.  iv.  307. 

On  this  principle  Milton  has  described  our  first  parents  as 

" of  far  nobler  ihape  and  tall, 

Godlike  erect" 

Book  IV.  277-78. 


350  PARADISE    LOST. 

Thy  wish  exactly  to  thy  heart's  desire. 

He  ended,  or  I  heard  no  more,  for  now 
My  earthly  by  his  heav'nly  overpower'd, 
Which  it  had  long  stood  under,  strain'd  to  th'  hight 
In  that  celestial  colloquy  sublime,  465 

As  with  an  object  that  excels  the  sense 
Dazzled  and  spent,  sunk  down,  and  sought  repair 
Of  sleep,  which  instantly  fell  on  me,  call'd 
By  nature  as  in  aid,  and  closed  mine  eyes. 
Mine  eyes  he  closed,  but  open  left  the  cell  460 

Of  fancy,  my  internal  sight ;  by  which 
Abstract,  as  in  a  trance,  methought  I  saw, 
Though  sleeping,  where  I  lay,  and  saw  the  shape 
Still  glorious  before  whom  awake  I  stood  ; 
Who  stooping,  opcn'd  my  left  side,  and  took  465 

453.  Earthly :  Earthly  nature.  The  caus«  is  here  assigned  for  that  deep 
sleep  into  which  Adam  now  sunk,  preparatory  to  the  reception  of  a  suitable 
partner — "  another  self."  Mine  eye*  he  dosed :  The  order  of  the  words  being 
beautifully  changed  from  that  in  the  last  line.  Sleep  is  personified. 

460.  It  is  probable  that  the  "  deep  sleep"  was  supernatural,  or  a  kind  of 
trance,  in  which  he  had  been  conscious,  although  without  pain,  but  rather, 
perhaps,  with  rapture,  of  the  whole  process  of  Eve's  formation.  This  is  tke 
idea  generally  entertained  by  the  Jewish  writers,  and  by  the  old  Christian 
fathers,  and  it  has  been  adopted,  and  beautifully  brought  out  here  by  Millo*. 
— K. 

462.  Jbttract :  That  is,  the  spirit  was  so  separated  from  the  body  that  it 
did  not  see  things  as  before  with  its  material  organs  of  vision. — S. 

The  word  in  Gen.  ii.  21,  that  is  translated  "  deep  sleep"  in  our  version,  the 
Greek  interpreters  render  by  the  word  trance  or  ecttacy. 

465.  The  Scripture  says  only  "one  of  his  ribs,"  but  Milton  follows  those 
interpreters  who  suppose  this  rib  was  taken  from  the  left  side,  as  being 
nearer  to  the  heart. — N. 

Some  Jewish  expositors  teach  us  that  it  was  taken  from  the  right  side, 
and  say  that  there  was  an  odd,  or  thirteenth  rib  on  that  side — a  mere  fancifnl 
conjecture. 

Many  have  rejected  the  Scriptural  account  of  woman's  origin,  and  hare 
considered  it  an  allegory.  But  (as  Dr.  Kitto  has  observed)  there  is  no 
greater  difficulty  in  taking  literally  the  creation  of  woman  than  the  creation 
of  man.  All  modes  being  equally  easy  to  God,  he  chose  that  which  might 
impress  upon  man  n  moral  lesson,  even  by  the  physical  fact  of  his  origin : 
a  lesson  important  to  repress  pride,  even  in  unfallen  man,  b-it  which  became 


BOOK    VIII.  351 

From  thence  a  rib,  with  cordial  spirits  warm, 

And  life-blood  streaming  fresh  ;  wide  was  the  wound ; 

But  suddenly  with  flesh  fill'd  up,  and  heal'd, 

The  rib  he  form'd  and  fashion'd  with  his  hands : 

Under  his  forming  hands  a  creature  grew,  470 

Manlike,  but  different  sex  ;  so  lovely  fair, 

That  what  seem'd  fair  in  all  the  world,  seein'd  now 

Mean,  or  in  her  summ'd  up,  in  her  contain'd, 

And  in  her  looks ;  which  from  that  time  infused 

Sweetness  into  my  heart,  unfelt  before  ;  475 

And  into  all  things  from  her  air  inspired 

The  spirit  of  love  and  amorous  delight. 

She  disappear'd,  and  left  me  dark.     I  waked 

terribly  emphatic  when,  after  the  fall,  man  heard  the  awful  words,  u  Dust 
thou  art,  and  unto  dust  thou  shalt  return." 

Whether  there  was  some  peculiar  organization  in  Adam  (such  as  an  ad- 
ditional rib) ,  in  order  to  provide  for  the  formation  of  woman,  or  that  God 
substituted  another  rib  for  the  one  he  had  taken,  it  is  not  very  important  for 
us  to  know ;  but  it  is  important  to  understand  that  he.  to  whom  all  modes 
are  the  same,  chose  one  which  should  serve  vividly  to  impress  upon  the 
mind  of  man  and  woman,  their  peculiarly  intimate  relation  to  each  other. 
In  other  creatures  there  was  no  natural  connection  between  the  pairs  in  the 
very  act  of  creation.  The  sexes  were,  in  them,  created  independently  of 
each  other.  But  the  fact  of  woman's  derivation  from  man — a  part  of  him- 
solf,  separated  to  be  in  another  form  re-united  to  him — was  calculated  to  in- 
dicate and  to  originate  an  especial  tenderness  in  their  nuptial  state,  and  its 
indissoluble  character,  Eph.  v.  28-31.  Surely  to  teach  such  lessons  as  these, 
was  a  sufficient  reason  for  the  mode  of  woman's  creation.  She  was  to  be 
created  in  some  mode  or  other,  and  however  created,  in  that  would  have 
been  the  miracle. — K. 

467.  Cordial  spirits  warm :  Spirits  warm  with  the  energy  of  the  heart. 

471-73.  Mean:  The  position  of  the  words,  with  the  pause  upon  this  par 
ticular  word,  gives  great  force  to  the  sentiment  expressed. 

478.  Left  me  dark :  She  that  was  my  light  vanished,  and  left  me  dark  and 

comfortless.     In  almost  all  languages  light  is  a  metaphor  for  Joy  and  comfort, 

and  darkness  for  the  contrary.     The  poet  uses  this  metaphor  in  a  sonnet  on 

his  deceased  wife.     After  describing  her  as  having  appeared  to  him,  he  says, 

"  She  fled,  and  day  brought  back  my  night." 

N. 

Adam's  distress  upon  losing  sight  of  this  beautiful  phantom,  with  his  ex 
clamations  of  joy  and  gratitude  at  the  discovery  of  a  real  creature  who  re- 


352  PARADISE    LOST. 

To  find  her,  or  for  ever  to  deplore 

Her  loss,  and  other  pleasures  all  abjure :  480 

When,  out  of  hope,  behold  her,  not  far  off, 

Such  as  I  saw  her  in  my  dream,  adorn'd 

With  what  all  Earth  or  Heaven  could  bestow 

To  make  her  amiable  !     On  she  came, 

Led  by  her  Heav'nly  Maker,  though  unseen  485 

And  guided  by  his  voice  ;  nor  uninfyrm'd 

Of  nuptial  sanctity  and  marriage  rites. 

Grace  was  in  all  her  steps  !  Heav'n  in  her  eye  ! 

In  ev'ry  gesture  dignity  and  love  ! 

I  overjoy'd,  could  not  forbear  aloud :  490 

This  turn  hath  made  amends !     Thou  hast  fulfill'd 
Thy  words,  Creator  bounteous  and  benign, 
Giver  of  all  things  fair,  but  fairest  this 
Of  all  thy  gifts,  nor  enviest !     I  now  see 

Bone  of  my  bone,  flesh  of  my  flesh,  myself  495 

Before  me  !     Woman  is  her  name  ;  of  Man 
Extracted.     For  this  cause  he  shall  forego 
Father  and  mother,  and  to  his  wife  adhere  : 

setnbled  the  apparition  which  had  been  presented  to  him  in  his  dream ;  the 
approaches  he  makes  to  her,  and  his  manner  of  courtship,  are  all  laid  toge- 
ther in  a  most  exquisite  propriety  of  sentiments. 

Though  this  part  of  the  poem  is  worked  up  with  great  warmth  and 
spirit,  the  love  which  is  described  in  it  is  every  way  suitable  to  a  state  of 
innocence.  If  the  reader  compares  the  description  which  Adam  gives  of  his 
leading  Eve  to  the  nuptial  bower,  with  that  which  Dryden  makes  on  the 
same  occasion,  in  a  scene  of  his  Fall  of  Man,  he  will  be  sensible  of  the  great 
care  which  Milton  took  to  avoid  all  thoughts  on  so  delicate  a  subject,  that 
might  be  offensive  to  religion  or  good  manners.  The  sentiments  are  chaste, 
but  not  cold;  and  convey  to  the  mind  ideas  of  the  most  transporting  passion 
and  of  the  greatest  purity. — A. 

490.  Aloud:  Aloud  (to  say) . 

494.  Nor  enviest :  Nor  thinkest  this  gift  too  good  for  me. — P. 

495.  Bone  of  my  bone,  tft. :  My  own  similitude — myself.    That  Adam, 
waking  from  his  deep  sleep,  should,  in  words  so  express  and  prophetic,  own 
and  claim  his  companion,  gave  ground  to  the  opinion,  that  he  was  not  only 
asleep  but  entranced,  too ;  by  which  he  saw  all  that  was  done  to  him,  and 
understood  the  mystery  of  it,  God  informing  his  understanding  in  his  ecstasy. 

-H. 


BOOK  viii.  353 

And  they  shall  be  one  flesh,  one  heart,  one  soul. 

She  heard  me  thus  ;  and  tho'  divinely  brought,  500 

Yet  innocence  and  virgin  modesty, 
Her  virtue,  and  the  conscience  of  her  worth, 
That  would  be  woo'd,  and  not  unsought  be  won, 
Not  obvious,  not  obtrusive,  but  retired, 

The  more  desirable  ;  or  to  say  all,  505 

Nature  herself,  though  pure  of  sinful  thought, 
Wrought  in  her  so,  that  seeing  me,  she  turn'd. 
I  follow'd  her  :  she  what  was  honour  knew, 
And  with  obsequious  majesty  approved 

My  pleaded  reason.     To  the  nuptial  bower  510 

I  led  her,  blushing  like  the  morn.     All  Heav'n, 
And  happy  constellations  on  that  hour 
Shed  their  selectest  influence  !     The  earth 

499.  This  line  is  an  amplification  of  the  statement  in  Genesis,  "  And  they 
shall  be  one  flesh."  It  is  an  instance  also  of  a  monosyllabic  line,  and  that 
one  of  great  beauty.  In  Book  II.,  621-950,  are  lines  of  similar  construction 
and  force. 

502.  Conscience:  Consciousness,  knowledge.  "  Conscientia  bene  actae  vitas 
jucundissima  est." — Cic.  de  Senect. 

504.  Not  obvious :  Not  coming  to  meet  me ;  not  throwing  herself  in  my  way. 
She  was  "  divinely  brought ;"  line  500. 

507.  Wrought :  This  verb  stands  related,  not  only  to  nature  but  to  inno- 
cence, vigour,  modesty,  virtue,  and  conscience  of  worth,  as  its  nominatives. 

511-20.  Ml  Heaven,  Sfc.:  In  poetry,  personifications  are  extremely  fre- 
quent, and  are,  indeed,  the  very  life  and  soul  of  it.  We  expect  to  find  every- 
thing animated  in  the  descriptions  of  a  poet  who  has  a  lively  fancy.  One 
of  the  greatest  pleasures  we  receive  from  poetry,  is,  to  find  ourselves  always 
in  the  midst  of  our  fellows,  and  to  see  everything  thinking,  feeling,  and  act- 
ing as  we  ourselves  do.  This  is,  perhaps,  the  principal  charm  of  this  sort 
of  figured  style,  that  it  introduces  us  into  society  with  all  nature,  and  inter- 
ests us  even  in  inanimate  objects,  by  forming  a  connection  between  them 
and  us,  through  that  sensibility  which  it  ascribes  to  them.  This  is  exempli- 
fied remarkably  in  the  passage  here  quoted. — BLAIR. 

513-18.  Homer's  Iliad,  xiv.  347-351.  In  all  his  copies,  however,  of  the 
beautiful  passages  of  other  authors,  he  studiously  varies  and  disguises  tLem, 
the  better  to  give  himself  the  air  of  an  original,  and  to  make  by  his  addi- 
tions and  improvements,  what  he  borrowed  the  more  fairly  his  own;  the 
only  regular  way  of  acquiring  a  projwrty  in  thoughts  taken  from  other 

w 


354  PARADISE    L08T. 

Gave  sign  of  gratulation,  and  each  hill ! 

Joyous  the  birds  ;  fresh  gales  and  gentle  airs  515 

Whisper'd  it  to  the  woods,  and  from  their  wings 

Flung  rose,  flung  odours  from  the  spicy  shrub, 

Disporting,  till  the  amorous  bird  of  night 

Sung  spousal,  and  bid  haste  the  ev'ning  star 

On  his  hill-top,  to  light  the  bridal  lamp.  520 

Thus  have  I  told  thce  all  my  state,  and  brought 
My  story  to  the  sum  of  earthly  bliss 
Which  I  enjoy  ;  and  must  confess  to  find 
In  all  things  else  delight  indeed,  but  such 
As  used  or  not,  works  in  the  mind  no  change,  525 

Nor  vehement  desire  ;  these  delicacies 
I  mean  of  taste,  sight,  smell,  herbs,  fruits,  and  flow'rs, 
Walks,  and  the  melody  of  birds  ;  but  here 
Far  otherwise,  transported  I  behold, 
Transported  touch.     Here  passion  first  I  felt,  530 

writers,  if  we  may  believe  Horace,  whose  laws  in  poetry  are  of  undoubted 
authority.  De  Art.  Poet.  131.  Milton,  indeed,  in  what  he  borrows  from 
Scripture,  observes  the  contrary  rule,  and  generally  adheres  minutely,  or 
rather  religiously,  to  the  very  words,  as  much  as  possible,  of  the  original. 
— N. 

519-20.  The  evening  ttar:  (Venus)  is  said  to  light  the  bridal  lamp,  as  it 
was  the  signal  among  the  ancients  to  light  their  lamps  and  torches  in  order 
to  conduct  the  bride  home  to  the  bridegroom.  "  Vesper  adest,  juvenes  con- 
surgite,"  &c.,  says  Catullus. 

OH  hit  hill-top,  says  our  author,  writing  in  the  language  as  well  as  in  the 
spiiit  of  the  ancients ;  for  when  this  star  appeared  eastward  in  the  morning, 
it  was  said  to  rise  on  Mount  Ida.  Virg.  JEn.  ii.  801 : 

••  Jamque  jugil  § ummae  surgebat  Lucifer  Id», 
Duccbatque  diem." 

When  it  appeared  westward  in  the  evening,  it  was  said  to  be  seen  on 
Mount  (Etna,  Virg.  Eccl.  viii.  30.  Milton  therefore  writes  in  classical  lan- 
guage. He  does  not  mention  any  mountain  by  name.  This  bridal  cere- 
mony of  the  ancients  is  alluded  to  more  plainly  in  Book  XI.  588-591. — N. 

519.  Spoutal :  Nuptials. 

521-59.  Thut  have  I  told,  tfc. :  What  a  noble  mixture  of  rapture  and  inno- 
cence has  the  author  joined  together  in  the  reflection  which  Adam  makes  of 
the  pleasures  of  love  compared  with  those  of  sense ! — A. 


BOOK  viu.  355 

Commotion  strange,  in  all  enjoyments  else 

Superior  and  unmoved  ;  here  only  weak 

Against  the  charm  of  beauty's  pow'rful  glance. 

Or  nature  fail'd  in  me,  and  left  some  part 

Not  proof  enough  such  object  to  sustain  ;  635 

Or  from  my  side  subducting,  took  perhaps 

More  than  enough  :  at  least  on  her  bestow'd 

Too  much  of  ornament ;  in  outward  show 

Elaborate  ;  of  inward,  less  exact. 

For  well  I  understand,  in  the  prime  end  540 

Of  nature,  her  th'  inferior  in  the  mind 

And  inward  faculties,  which  most  excel, 

In  outward  also  her  resembling  less 

His  image  who  made  both,  and  less  expressing 

The  character  of  that  dominion  giv'n  545 

O'er  other  creatures  ;  yet,  when  I  approach 

Her  loveliness,  so  absolute  she  seems, 

And  in  herself,  complete  ;  so  well  to  know 

Her  own,  that  what  she  wills  to  do  or  say, 

Seems  wisest,  virtuousest,  discreetest,  best !  550 

All  higher  knowledge  in  her  presence  falls 

Degraded !     Wisdom  in  discourse  with  her 

Loses,  discount'nanced,  and  like  folly  shews. 

537.  The  same  sentiment  is  more  fully  expressed  by  Milton  in  his  Samson 

Agonistes : 

"  Is  it  for  that  such  outward  ornament 
Was  lavished  on  their  sex.  that  inward  gifts 
Were  left  for  haste  unfinished,  judgment  scant, 
Capacity  not  rais'd  to  apprehend 
Or  value  what  is  best 
In  choice,  but  oftest  to  affect  the  wrong  ?" 

541-45.  We  have  here  an  expression  of  the  poet's  opinion  upon  the  ques- 
tion of  the  comparative  intellectual  strength  of  the  sexes,  much  discussed  in 
our  own  day ;  also  upon  the  retired  position  which  she  was  designed  to  oc- 
cupy with  reference  to  the  exercise  of  authority  or  government. 

547.  Msolute :  Finished,  complete. 

550.  Virtuoutett,  discreetett :  These  terms  are  more  expressive  than  the 
ordinary  forms  of  the  superlative  degree 

553.  Ditconnfnanced:  Abashed. 


356  PARADISE    LOST. 

Authority  and  reason  on  her  wait, 

As  one  intended  first,  not  after  made  555 

Occasionally  ;  and  to  consummate  all, 

Greatness  of  Mind  and  Nobleness  their  seat 

Build  in  her,  loveliest,  and  create  an  MM 

About  her,  as  a  guard  angelic  placed  ! 

To  whom  the  Angel,  with  contracted  brow :  560 

Accuse  not  Nature  ;  she  hath  done  her  part : 
Do  thou  but  thine,  and  be  not  diffident 
Of  wisdom  ;  she  deserts  thee  not,  if  thou 
Dismiss  not  her,  when  most  thou  need'st  her  nigh, 
By  attributing  overmuch  to  things  565 

Less  excellent,  as  thou  thyself  perceiv'st. 
For  what  admir'st  thou  ?  what  transports  thee  so  ? 
An  outside  ?     Fair  no  doubt,  and  worthy  well 
Thy  cherishing,  thy  honouring,  and  thy  love  ; 
Not  thy  subjection.     Weigh  with  her  thyself,  570 

Then  value.     Oft-times  nothing  profits  more 
Than  self-esteem,  grounded  on  just  and  right 
Well  managed.     Of  that  skill  the  more  thou  know'st, 
The  more  she  will  acknowledge  thee  her  head, 
And  to  realities  yield  all  her  shows ;  575 

Made  so  adorn  for  thy  delight  the  more, 
So  awful,  that  with  honour  thou  niay'st  love 
Thy  mate,  who  sees  when  thou  art  seen  least  wise. 

555-56.  Intended  to  be  first,  and  not  made  for  the  sake  of  another,  or  to 
suit  an  emergency. 

560.  To  wAom,  fyc. :  The  sentiments  of  love  in  our  first  parent,  expressed 
above,  gave  the  angel  such  an  insight  into  human  nature,  that  he  seems  ap- 
prehensive of  the  evils  which  might  befal  the  species  in  general,  as  well  as 
Adam  in  particular,  from  the  excess  of  his  passion.  He  therefore  fortifies 
him  against  it  by  timely  admonitions,  which  very  artfully  prepare  the  mind 
of  the  reader  for  the  occurrences  of  the  next  Book,  where  the  weakness  ot 
which  Adam  here  gives  such  distant  discoveries,  brings  about  that  fatal  event 
which  is  the  subject  of  the  poem. — A. 

565.  Attributing :  Accent  the  third  syllable. 

569.  Eph.  v.  28,  29  :  1  Pet  iii.  7. 

573.  That  tkill :  Skill  in  self-esteem,  grounded,  Sec. 

076.  Morn:  Adorned.  577.  Jirful :  Awe-inspiring. 


BOOK  via.  357 

But  if  the  sense  of  touch,  whereby  mankind 

Is  propagated,  seem  such  dear  delight  580 

Beyond  all  other,  think  the  same  vouchsafed 

To  cattle  and  each  beast ;  which  would  not  be 

To  them  made  common  and  divulged,  if  aught 

Therein  cnjoy'd  were  worthy  to  subdue 

The  soul  of  man,  or  passion  in  him  move.  585 

What  higher  in  her  society  thou  find'st 

Attractive,  human,  rational,  love  still. 

In  loving  thou  dost  well,  in  passion  not, 

Wherein  true  love  consists  not.     Love  refines 

The  thoughts,  and  heart  enlarges  ;  hath  his  seat  590 

In  reason,  and  is  judicious  ;  is  the  scale 

By  which  to  heav'nly  love  thou  may'st  ascend, 

Not  sunk  in  carnal  pleasure  :  for  which  cause 

Among  the  beasts  no  mate  for  thee  was  found. 

To  whom  thus,  half  abash 'd,  Adam  reply'd  :  595 

Neither  her  outside,  form'd  so  fair,  nor  aught 
In  procreation,  common  to  all  kinds, 
(Though  higher  of  the  genial  bed  by  far, 
.     And  with  mysterious  reverence  I  deem) 

So  much  delights  me  as  those  graceful  acts,  600 

Those  thousand  decencies,  that  daily  flow 

From  all  her  words  and  actions,  mix'd  with  love 

And  sweet  compliance  ;  which  declare  unfeign'd 

Union  of  mind,  or  in  us  both  one  soul : 

Harmony  to  behold  in  wedded  pair}  605 

More  grateful  than  harmonious  sound  to  th'  ear. 

5Tet  these  subject  not :  I  to  thee  disclose 

What  inward  thence  I  feel,  not  therefore  foil'd, 

-79.  Occasioned  by  what  Adam  had  said  (529-30) . 

i*95-605.  Half -abashed,  Sfc. :  Adam's  discourse,  which  here  follows  the 
gentle  rebuke  which  he  had  received  from  the  angel,  shows  that  his  love, 
however  violent  it  might  appear,  was  still  founded  in  reason,  and  consequently 
not  improper  for  Paradise. — A. 

607-10.  Variously  repretenting :  The  most  difficult  passage  in  the  poem. 
It  may  be  paraphrased  thus :  Yet  these  subject  not  (these  bring  me  not  into 
subjection,  570, 584,  585) .  I  indeed  disclose  to  thee  the  strong  emotions  which 
these  accomplishments  and  graceful  action*  of  Eva  have  excited  (530-35) ; 


358  PARADISE    LOST. 

Who  meet  with  various  objects,  from  the  sense 

Variously  representing  ;  yet,  still  free,  610 

Approve  the  best,  and  follow  what  I  approve. 

To  love  thou  blam'st  me  not ;  for  love  thou  say'st 

Leads  up  to  Heav'n  ;  is  both  the  way  and  guide. 

Bear  with  me  then,  if  lawful  what  I  ask  : 

Love  not  the  heav'nly  Spirits  ?  and  how  their  love  615 

Express  they  ?  by  looks  only  ?  or  do  they  mix 

Irradiancc,  virtual  or  immediate  touch  - 

To  whom  the  Angel,  with  a  smile  that  glow'd 
Celestial  rosy  red  (love's  proper  hue), 

Answer'd  :  Let  it  suffice  thee  that  thou  know'st  620 

Us  happy  ;  and  without  love  no  happiness. 
Whatever  pure  thou  in  the  body  enjoy'st 
(And  pure  thou  wert  created)  we  enjoy 
In  eminence*,  and  obstacle  find  none 

Of  membrane,  joint,  or  limb,  exclusive  bars.  625 

Easier  than  air  with  air,  if  Spirits  embrace, 
Total  they  mix,  union  of  pure  with  pure 
Desiring ;  not  restrain 'd  conveyance  need, 
As  flesh  to  mix  with  flesh,  or  soul  with  soul. 
But  I  can  now  no  more  ;  the  parting  sun  630 

Beyond  the  earth's  green  cape  and  verdant  isles 
Hesperian  sets,  my  signal  to  depart. 

but  I  am  not  on  this  account  foiled  (I  am  not  embarrassed,  confused  in  my 
judgment)  when  I  meet  with  variant  object*  from,  or  by,  the  tense  (sensibility, 
sensation)  variously  repretenting  "(or  when  I  meet  with  the  various  objects 
represented  to  me  in  different  ways,  made  known  to  me  in  different  ways, 
through  the  sense  of  sight,  touch,  smell,  &c.)  :  Yet,  stilt  free,  ffc. :  Notwith- 
standing the  influence  of  strong  feeling,  above  acknowledged,  I  am  still  free 
from  all  improper  bias;  my  judgment  is  not  foiled,  but  performs  its  appro- 
priate office  of  approving  the  best  objects,  and  I  follow  what  I  approve. 

617.  Jrrajlio.nct:  Their  beams  of  light  and  splendour.  Virtual  touch :  Thai 
which  is  not  real  or  immediate,  but  has  the  same  effect,  is  equivalent  to  it. 

631-32.  The  south-western  extremity  of  Spain,  or  Cape  de  Verd,  the  most 
western  in  Afiica,  is  the  Cape  referred  to.  The  verdant,  are  the  Canary  Isles, 
or  perhaps  the  Cape  Verd  Islands,  further  south.  Hesperian  means  western, 
derived  from  a  Greek  word  signifying  evening.  On  this  account  Italy  was 
called  Hesperia  by  the  Greeks,  as  lying  west  of  them ;  and  Spain  was  called 
Hesperia  by  the  Romano,  for  the  tame  reason. 


BOOK  vni.  359 

Be  strong,  live  happy,  and  love  ;  but,  first  of  all, 

Him  whom  to  love  is  to  obey,  and  keep 

His  great  command  :  take  heed  lest  passion  sway  635 

Thy  judgment  to  do  aught  which  else  free  will 

Would  not  admit ;  thine  and  of  all  thy  sons 

The  weal  or  woe  in  thee  is  placed ;  beware. 

I  in  thy  persevering  shall  rejoice, 

And  all  the  Blest.     Stand  fast ;  to  stand  or  fall  640 

Free  in  thine  own  arbitrement  it  lies. 

Perfect  within,  no  outward  aid  require  ; 

And  all  temptation  to  transgress  repel. 

So  saying,  he  arose  ;  whom  Adam  thus 

Follow'd  with  benediction  :  Since  to  part,  645 

Go  heav'nly  Guest,  ethereal  Messenger, 
Sent  from  whose  sov'reign  goodness  I  adore. 
Gentle  to  me  and  affable  hath  been 
Thy  condescension,  and  shall  be  honour'd  ever 
With  grateful  memory  ;  thou  to  mankind  650 

Be  good  and  friendly  still,  and  oft  return. 

So  parted  they ;  the  Angel  up  to  Heav'n 
From  the  thick  shade,  and  Adam  to  his  bow'r. 

633-43.  Raphael  closes  the  interview  with  some  appropriate  and  solemn 
counsels  and  commands. 

637.  Admit :  Used  in  the  Latin  sense,  and  equivalent  to  commit. 

645.  Since  to  part,  fyc. :  Adam's  speech  at  parting  with  the  angel  has  in  it 
a  deference  and  gratitude  agreeable  to  an  inferior  nature,  and  at  the  same  time 
a  certain  dignity  and  greatness  suitable  to  the  father  of  mankind  in  his  state 
of  innocence. — A. 

Benediction  has  the  sense  of  thanks,  as  Milton  has  explained  the  word  in 
Parad.  Reg.  iii.  127 : 

"  Glory  and  benediction,  that  is,  thanks." 

Sine*  to  part,  is  an  abbreviation  for,  "  since  it  is  necessary  to  part." 

647.  Whose:   (Him)  whose. 

652.  Bower :  To  meet  an  objection  of  Dr.  Bentley,  Newton  observes  that 
in  this  place  is  meant  Adam's  inmost  bower,  as  it  is  called,  IV.  738.  There 
was  a  shady  walk  that  led  to  Adam's  bower.  When  the  angel  arose  (644) , 
Adam  followed  him  into  this  shady  walk  ;  and  it  was  from  this  thick  shade 
that  they  parted,  and  the  angel  went  up  to  Heaven,  and  Adam  to  his  bower. 


BOOK    IX. 


THE   ARGUMENT. 

SATAN,  having  compassed  the  earth  with  meditated  guile,  returns  as  a  mist 
by  night  into  Paradise,  enters  into  the  Serpent  sleeping.  Adam  and  Eve  in 
the  morning  go  forth  to  their  labours,  which  Eve  proposes  to  divide  in  several 
places,  each  labouring  apart ;  Adam  consents  not,  alleging  the  danger,  lest 
that  enemy,  of  whom  they  were  forewarned,  should  attempt  her,  found  alone ; 
Eve,  loth  to  be  thought  not  circumspect  or  firm  enough,  urges  her  going 
apart,  the  rather  desirous  to  make  trial  of  her  strength  ;  Adam  at  last  yields ; 
the  Serpent  finds  her  alone ;  his  subtle  approach,  first  gazing,  then  speaking, 
with  much  flattery  extolling  Eve  above  all  other  creatures.  Eve,  wondering 
to  hear  the  Serpent  speak,  asks  how  he  attained  to  human  speech  and  such 
understanding  not  till  now ;  the  Serpent  answers,  that  by  tasting  of  a  certain 
tree  in  the  garden  he  attained  both  to  speech  and  reason,  till  then  void  of 
both ;  Eve  requires  him  to  bring  her  to  that  tree,  and  finds  it  to  be  the  tree 
of  knowledge,  forbidden ;  the  Serpent,  now  grown  bolder,  with  many  wiles 
and  arguments,  induces  her  at  length  to  eat ;  she,  pleased  with  the  taste,  de- 
liberates a  while  whether  to  impart  thereof  to  Adam  or  not ;  at  last  brings 
him  of  the  fruit,  relates  what  persuaded  her  to  eat  thereof;  Adam,  at  first 
amazed,  but  perceiving  her  lost,  resolves,  through  vehemence  of  love,  to  per- 
ish with  her,  and,  extenuating  the  trespass,  eats  also  of  the  fruit :  the  effects 
thereof  in  them  both;  they  seek  to  cover  their  nakedness;  then  fall  to  va- 
riance and  accusation  of  one  another. 


INTRODUCTORY  REMARKS. 

THE  Ninth  Book  is  raised  upon  that  brief  account  in  Scripture,  wherein  we 
are  told  that  the  serpent  was  more  subtile  than  any  beast  of  the  field,  that 
he  tempted  the  woman  to  eat  the  forbidden  fruit,  that  she  was  overcome  by 
this  temptation,  and  that  Adam  followed  her  example.  From  these  few  par- 
ticulars Milton  has  formed  one  of  the  most  entertaining  narratives  that  in- 
vention ever  produced.  He  has  disposed  of  these  several  circumstances  among 
so  many  beautiful  and  natural  fictions  of  his  own,  that  his  whole  story  looks 
only  like  a  comment  upon  sacred  writ,  or  rather  seems  to  be  a  full  and  com- 
plete relation  of  what  the  other  is  only  an  epitome.  The  disposition  and 
continuance  of  the  story  I  regard  as  the  principal  beauty  of  the  Ninth  Book, 
which  has  more  story  in  it  and  is  fuller  of  incidents,  than  any  other  in  the 
whole  poem. — A. 

The  Ninth  Book  is  that  on  which  the  whole  fate  and  fall  of  man  turns  ; 
and  so  far  is  the  most  important.  It  is  called  the  most  tender.  If  the  sub- 
mission to  sensual  human  passions  be  tenderness,  it  is  so  ;  taking  the  resist- 
ance to  those  passions  to  be  loftiness.  The  serpent  himself  appears  to  have 
been  enamoured  of  Eve's  beauty  and  loveliness  of  mien,  and  for  a  moment  to 
have  repented  of  the  evil  he  was  plotting  to  bring  upon  her. 

All  that  we  know  from  the  Mosaic  history  is,  that  the  serpent  tempted 
Eve,  and  Eve  tempted  Adam  to  eat  of  the  forbidden  fruit ;  but  we  do  not 
know  by  what  wiles  this  sin  was  brought  about.  We  may  suppose  that  by 
the  serpent,  the  operation  of  the  evil  passions  of  contradiction,  disobedience 
rebellion,  and  scepticism  is  meant ;  just  as  we  may  suppose  that  Eve  persisted 
in  roaming  alone  in  spite  of  Adam's  dissuasions,  merely  because  her  pride 
was  thwarted  by  her  husband's  fear  that  "  some  harm  should  befal  her"  in 
his  absence. — E.  B. 


The  sentiments  advanced  by  Sir  E.  Brydges  in  the  last  paragraph  are  no't 
in  accordance  with  Scriptural  truth  or  sound  philosophy,  as  will  be  made 
evident  from  the  following  statements  and  reasonings  of  Dr.  Kitto  : 

In  the  sad  history  of  the  fall,  there  is  scarcely  any  one  incident  which  more 
exercises  our  thoughts  than  the  nature  of  the  creature  by  whose  baneful 
suggestions  that  ruin  was  brought  to  pass.  The  sacred  record,  in  the  third 


362  PARADISE    LOST. 

chapter  of  Genesis,  says  plainly  enough  that  it  was  "  a  serpent,"  described 
as  being  "  more  subtile  than  any  beast  of  the  field ;"  and  the  final  curse  also 
indicates  the  serpentine  condition — u  Upon  thy  belly  shall  thou  go,  and  dust 
shall  thou  eat  all  the  days  of  ihy  life." 

Hence,  some  have  regarded  ihe  tempter  as  a  serpent,  and  nothing  more. 
This  opinion  has  many  more  advocates  than  the  reader  might  suppose ;  01 
rather,  it  hat  had  them,  for  there  are  few  who  now  entertain  this  opinion.  To 
the  que&tion,  llow  could  a  mere  serpent  tempt  Eve,  it  is  answered,  that  it  lay 
in  the  repeated  use  by  the  serpent  of  the  forbidden  fruit  in  her  presence, 
withoul  any  of  ihe  apparent  effects  upon  him  which  she  had  been  taught  to 
dread.  The  influence  of  this  example,  and  the  thoughts  that  hence  arose  in 
her  mind,  are  then  represented,  agreeably  to  the  genius  of  oriental  and  figu- 
rative language,  in  the  form  of  a  conversation.  The  great  objection  to  this 
is,  that  the  alleged  figurative  style  here,  is  adverse  to  the  literal  tone  and 
character  of  the  whole  narrative ;  and,  what  is  far  more  conclusive,  that 
another  agent  is  clearly  pointed  out  in  the  New  Testament,  and  may,  by  the 
light  thus  afforded,  be  discovered  even  in  the  original  account. 

That  agent  is  the  Devil,  or  Satan,  and  the  general  opinion  is,  that  he  em- 
ployed or  actuated  the  serpent  as  his  instrument.  Thus  the  latter  appears  to 
reason  and  to  speak.  The  women  converses  with  him,  and  she  is  led,  by  the 
artful  representations  which  the  Devil  enables  him  to  make,  to  transgress  the 
divine  law.  No  mere  animal  could  have  taken  the  part  this  serpent  did. 
But  it  may  be  doubted  whether  Eve  knew  this.  It  is  possible  that  the  in- 
tuitive perception  of  the  qualities  of  animals  which  Adam  possessed,  was  not 
shared  by  Eve,  but  was  to  be  imparted  to  her  by  him ;  and  it  is  highly  pro- 
bable that  he  had  not  yet  communicated  to  her  all  the  knowledge  of  this  kind 
which  had  been  acquired  by  him  before  she  had  existence.  It  is  far  from 
improbable  that  the  knowledge  of  this  fact  was  among  the  considerations 
which  induced  Satan  to  apply  himself  through  the  serpent  to  the  woman  ra- 
ther than  to  the  man.  She,  being  continually  making  new  discoveries  in  the 
animal  creation,  would  be  little  surprised  in  at  length  finding  one  creature 
that  could  speak,  and  even  reason.  Or,  supposing  she  did  know  thai  animals 
could  not  do  either,  it  has  seemed  to  us  possible  that  the  serpent  by  eating 
the  fruit  in  her  sight,  may  have  led  her  to  conclude  that  his  superior  gifts 
were  owing  to  his  having  partaken  of  this  sovereign  food.  This  supposition 
is  quite  in  harmony  with  ihe  general  drift  of  ihe  fatal  argument.  The  curse 
pronounced  upon  the  deceiver  is  plainly  addressed  to  an  intelligent  agent  de- 
signedly guilty  of  an  enormous  crime,  and  would  have  been  unmeaning  and 
unworthy  of  ihe  Divine  characler,  if  addressed  to  a  mere  animal,  which,  in 
following  the  instincts  of  its  nature,  had  unconsciously  raised  seductive 
thoughls  in  the  mind  of  the  woman. 

That,  however,  the  phraseology  of  the  curse  is  in  its  outer  sense  applied  to 
the  condition  of  ihe  serpent,  while  in  its  inner  meaning  terribly  significant  to 
the  intelligenl  agent,  seems  lo  us  very  clearly  lo  show  that  the  serpent  was 
really,  and  not  figuratively,  employed  in  this  awful  transaction.  The  mon» 


BOOK  ix.  363 

closely  the  language  of  the  curse  is  examined,  the  more  real  its  purport,  as 
addressed  to  the  intelligent  agent  of  the  temptation,  under  forms  of  speech 
adapted  to  the  serpentine  condition,  will  be  apparent.  The  closing  portion 
of  it  "  I  will  put  enmity  between  thee  and  the  woman,  and  between  thy 
seed  and  her  seed :  it  (he)  shall  bruise  thy  head,  and  thou  shall  bruise  his 
heel,"  could  have  no  significance  with  reference  merely  to  the  serpent ;  but 
to  the  real  tempter  it  was  of  awful  importance.  They  were  words  to  shake 
Hell,  and  to  fill  the  arch  fiend  with  consternation.  It  is  not  at  all  likely  that 
the  fallen  pair  understood  these  words  nearly  so  well  as  he  did  ;  yet  even  to 
them  it  must  have  appeared  that  it  promised  some  great  and  crowning 
triumph  to  "the  seed  of  the  woman,"  and  perhaps  a  recovery  from  the  fall, 
after  the  enemy  had  seemed  for  a  time  to  triumph  over  him,  and  to  *'  bruise 
his  heel."  But  we  know  its  meaning  better,  probably,  than  either  the  first 
pair  or  even  Satan  did  then.  We  can  see  that  it  was  the  first  gospel  promise, 
foretelling  the  sufferings  of  Christ  and  his  final  triumph  over  the  Evil  One 
his  victory  in  our  behalf,  by  suffering. 


BOOK  IX. 


No  more  of  talk  where  God  or  Angel  guest 

With  Man,  as  with  his  friend,  familiar  used 

To  sit  indulgent,  and  with  him  partake 

Rural  repast,  permitting  him  the  while 

Venial  discourse,  unblamcd  :  I  now  must  change  6 

Those  notes  to  tragic  ;  foul  distrust,  and  breach 

Disloyal  on  the  part  of  Man,  revolt, 

And  disobedience  :  on  the  part  of  Hcay'n 

Now  alienated,  distance  and  distaste, 

Anger  and  just  rebuke,  and  judgment  given,  10 

That  brought  into  this  world  a  world  of  woe, 

J .  No  more  of  talk,  Sp. :  The  poet  says  that  he  must  now  treat  no  more 
of  familiar  discourse  with  either  God  or  angel ;  for  Adam  had  held  discourse 
with  God,  as  we  read  in  the  preceding  Book,  and  the  whole  foregoing 
episode  is  a  conversation  with  the  angel,  and  as  this  takes  up  so  large  a  part 
of  the  poem,  it  is  particularly  described  and  insisted  upon  here.  The  Lord 
God  and  the  angel  Michael,  both  indeed  afterwards  discourse  with  Adam  in 
the  following  Books,  but  those  discourses  are  not  familiar  conversation  as 
with  a  friend  :  they  are  of  a  different  strain,  the  one  coming  to  judge,  and 
the  other  to  expel  him  from  Paradise. — N. 

5.  Venial  ditcourte :  Discourse  upon  familiar  topics,  or  of  a  familiar  cha- 
racter. I  mutt  now  change,  fa. :  As  the*author  is  now  changing  his  subject, 
he  proposes,  likewise,  to  change  his  style  agreeably  to  it.  What  follows  is 
more  of  tragic  strain,  than  of  the  epic,  which  may  serve  as  an  answer  to 
those  critics  who  censure  the  latter  Books  of  the  Paradise  Lost  as  falling 
below  the  former. — N. 

11.  World  a  world:  An  instance  of  the  pun — a  form  of  expression  gene- 
rally condemned  by  the  critics  when  introduced  into  a  dignified  poem ;  jrt 


BOOK  ix.  365 

Sin  and  her  shadow  Death,  and  Misery, 

Death's  harbinger.     Sad  task  !  yet  argument 

Not  less  but  more  heroic  than  the  wrath 

Of  stern  Achilles  on  his  foe  pursued  15 

Thrice  fugitive  about  Troy  wall ;  or  rage 

Of  Turnus  for  Lavinia  disespoused, 

Or  Neptune's  ire,  or  Juno's,  that  so  long 

Perplex'd  the  Greek  and  Cytherea's  son : 

If  answerable  style  I  can  obtain  20 

Of  my  celestial  patroness,  who  deigns 

Her  nightly  visitation  unimplored, 

And  dictates  to  me  slumb'ring,  or  inspires 

Easy  my  unpremeditated  verse  : 

Since  first  this  subject  for  heroic  song  25 

Pleased  me  long  choosing,  and  beginning  late  ; 

it  must  be  admitted  that  Milton's  puns  are  often  very  expressive,  as  in  this 
instance. 

12.  Shadow  Death :  A  beautiful  figure  to  illustrate  the  sad  connection  of 
death  with  sin.    As  in  the  presence  of  light  an  opaque  body  casts  a  dark 
shadow,  so  in  the  light  of  the  Divine  government  sin  casts  the  dismal 
shadow  of  death.    Misery  here  denotes  any  of  those  sufferings  and  diseases 
which  undermine  health  and  life. 

13.  Sad  task,  yet  argument :  The  Paradise  Lost,  even  in  this  latter  part  of 
it,  concerning  God's  anger  and  Adam's  distress,  is  a  more  heroic  subject  than 
the  wrath  of  Achilles  on  hit  foe,  Hector,  whom  he  pursued  three  times  round 
the  walls  of  Troy,  according  to   Homer ;  or  than  the  rage  of  Turnus  for 
Lavinia,  disespoused  (17) ,  having  been  first  betrothed   to   him,  and  after- 
wards  promised  to  ^Eneas,  according  to  Virgil ;    or  Neptune's  ire  that  so 
long  perplexed  the  Greek,  Ulysses,  as  we  read  in  the  Odyssey ;  or  Juno's  ire 
(18),  that  for  so  many  years  perplexed  Cytherea's  son,  JEnezs,  as  we  read  at 
large  in  the  JEneid.     The  anger  that  he  is  about  to  sing  is  an  argument 
(subject)   more  heroic  not  only  than   the  anger  of  men,  of  Achilles  and 
Turnus,  but  than  that  even  of  the  gods,  of  Neptune  and  Juno.     The  anger 
of  the  true  God  is  a  more  noble  subject  than  that  of  false  gods.     In  this  re- 
spect  he  has  the  advantage  of  Homer  and  Virgil;  his  argument  is  mort 
heroic,  as  he  says,  if  he  can  but  make  his  style  answerable. — N. 

22.  Celestial  patroness :  Called,  in  other  parts  of  the  poem,  heavenly  Mute, 
Urania,  in  conformity  to  classical  usage. 

21.  Nightly  visitation:  He  composed  verses  at  night. 

26.  Long  choosing,  ffc. :  Our  author  intended  pretty  early  to  write  an  epic 
poem,  and  proposed  the  story  of  King  Arthur  for  the  subject  of  it ;  but  that 


366  PARADISE    LOST 

Not  sedulous  by  nature  to  indite 

Wars,  hitherto  the  only  argument 

Heroic  deem'd,  chief  maat'ry  to  dissect 

With  long  and  tedious  havoc  fabled  knights  30 

In  battles  feign 'd  ;  the  better  fortitude 

Of  patience  and  heroic  martyrdom 

Unsung  ;  or  to  describe  races  and  games, 

Or  tilting  furniture,  emblazon'd  shields, 

Impresses  quaint,  caparisons  and  steeds  ;  35 

Bases  and  tinsel  trappings,  gorgeous  knights 

At  joust  and  tournament ;  then  marshal 'd  feast 

Served  up  in  hall  with  sewers  and  seneschals  ; 

The  skill  of  artifice  or  office  mean, 

Not  that  which  justly  gives  heroic  name  40 

To  person  or  to  poem.     Me  of  these 

Nor  skill'd  nor  studious,  higher  argument 

Remains,  sufficient  of  itself  to  raise 

was  laid  aside,  probably  for  the  reason  here  intimated.  The  Paradise  Lost  he 
designed  first  as  a  tragedy.  It  was  not  till  long  after  that  he  began  to  form 
it  into  an  epic  poem ;  and  indeed  for  several  years  he  was  so  hotly  engaged 
in  the  controversies  of  the  times,  that  he  was  not  at  leisure  to  think  of  a 
work  of  this  nature,  and  did  not  begin  to  fashion  it  in  its  present  form,  till 
after  the  Salmasian  controversy,  which  ended  in  1655,  and  probably  did  not 
set  about  the  work  in  earnest  till  after  the  Restoration,  so  that  he  was  long 
choosing  and  beginning  late. — N. 

28.  Heroic  deemed :  By  the  moderns  as  well  as  by  the  ancients,  wars  being 
the  principal  subject  of  all  the  poems  from  Homer  down  to  this  time ;  but 
Milton's  subject  was  different,  yet  he  reckons  it  himself  a  heroic  poem. — N. 

29.  Chief  mattery,  (ft. :  Those  were  wrong  also  who  thought  the  (bisecting 
of  knightt  was  a  principal  part  of  the  skill  of  a  poet,  describing  wounds  as  a 
surgeon.     Doubtless  he  glanced  here  at  Homer's  perpetual  affectation  of  this 
sort  of  knowledge,  which  certainly  debases  his  poetry. — R. 

33.  Unsung:   (Being)  unsung. 

35.  Impresses :  Witty  devices. 

36.  Bases :  The  mantle  which  hung  down  from  the  middle  to  about  the 
knees,  or  lower,  •worn  by  knights  on  horseback. — T. 

38.  Seteers :  Servants  who  arrange  the  dishes,  from  an  old  French  word, 
meaning  to  set  down.     Seneschals :  Stewards. 
41.  Of:  Respecting. 


BOOK  ix.  367 

That  name,  unless  an  age  too  late,  or  cold 

Climate,  or  years,  damp  my  intended  wing  45 

Depress'd,  and  much  they  may,  if  all  be  mine, 

Not  hers  who  brings  it  nightly  to  my  ear. 

The  sun  was  sunk,  and  after  him  the  star 
Of  Hesperus,  whose  office  is  to  bring 

Twilight  upon  the  earth,  short  arbiter  50 

'Twixt  day  and  night,  and  now  from  end  to  end 
Night's  hemisphere  had  veil'd  th'  horizon  round, 
When  Satan,  who  late  fled  before  the  threats 
Of  Gabriel  out  of  Eden,  now  improved 

In  meditated  fraud  and  malice,  bent  55 

On  Man's  destruction,  maugre  what  might  hap 
Of  heavier  on  himself,  fearless  return'd 
By  night  he  fled,  and  at  midnight  return'd 
From  compassing  the  earth,  cautious  of  day, 
Since  Uriel,  regent  of  the  sun,  descry'd  00 

His  entrance,  and  forewarn'd  the  Cherubim 
That  kept  their  watch  :  thence  full  of  anguish  driven, 
The  space  of  sev'n  continued  nights  he  rode 

45.  Or  years,  damp,  fyc. :  He  was  near  sixty  when  this  poem  was  pub- 
lished ;  and  it  is  surprising  that  at  that  time  of  life,  and  after  such  trouble- 
some days  as  he  had  passed  through,  he  should  have  so  much  poetical  fire 
remaining. — N.  Intended :  Stretched  out. 

47.  Hers:  See  line  21. 

49.  Hesperus,  a  brother  of  Atlas,  according  to  the  fabulous  account,  was  a 
great  astronomer,  who,  ascending  Mount  Atlas  to  take  celestial  observations, 
was  blown  away  by  a  tempest,  and  seen  no  more.    This  gave  rise  to  the 
story  that  he  was  transformed  into  the  evening  star. 

Another  story  is,  that  Hesperus  was  the  son  of  Aurora,  and  vied  in  beauty 
with  Venus.  On  this  account  the  beautiful  star  of  evening  received  his 
name,  and  the  name  of  Venus  was  also  applied  to  the  same  planet. 

50.  Short  arbiter,  ffc. :  An  expression  probably  borrowed  from  the  begin- 
ning of  Sir  Philip  Sidney's  Arcadia,  where,  speaking  of  the  sun  about  the 
time  of  the  equinox,  he  calls  him  an  indifferent  arbiter  between  the  night  and 
the  day. — N. 

56.  Maugre:  In  spite  of. 

59.  Cautious:  Afraid. 

63.  The  space,  $c. :  It  was  about  noon  when  Satan  came  to  the  earth,  and 


368  PARADISE    LOST. 

With  darkness  ;  thrice  the  equinoctial  line 

He  circled  ;  four  times  cross'd  the  car  of  night  G6 

From  pole  to  pole,  traversing  each  colure ; 

On  th'  eighth  return'd,  and  on  the  coast  averse 

From  entrance  or  Cherubic  watch,  by  stealth 

Found  unsuspected  way.     There  was  a  place, 

Now  not,  tho'  sin,  not  time,  first  wrought  the  change,  70 

Where  Tigris  at  the  foot  of  Paradise  -V 

Into  a  gulf  shot  under  ground,  till  part 

Rose  up  a  fountain  by  the  tree  of  life : 

In  with  the  river  sunk,  and  with  it  rose 

having  been  discovered  by  Uriel,  he  was  driven  out  of  Paradise  the  eimiing 
night  (Book  IV) .  From  that  time  he  was  a  whole  week  in  continual  dark- 
ness for  fear  of  another  discovery. 

63-83.  Rode,  e/e. :  Satan's  traversing  the  globe,  and  still  keeping  within 
the  shadow  of  the  night,  as  fearing  to  be  discovered  by  the  angel  of  the  sun 
who  had  before  detected  him,  is  one  of  those  beautiful  imaginations  with 
which  he  introduces  this  his  second  series  of  adventures.  Having  examined 
the  nature  of  every  creature,  and  found  out  one  which  was  most  proper  for 
his  purpose,  he  again  returns  to  Paradise ;  and  to  avoid  discovery,  sinks  by 
night  with  a  river  that  ran  under  the  garden,  and  risen  up  again  through  a 
fountain  that  issued  from  it  by  the  tree  of  life. — A. 

64.  Thrice  with  the  equinoctial  he  circled:  He  travelled  on  with  the  night 
three  times  round  the  equator ;  he  was  three  days  moving  round  from  east 
to  west  as  the  sun  does,  but  always  on  the  opposite  side  of  the  globe  in 
darkness. 

65-66.  Four  time*  crofted  the  car  of  night  from  pole  to  pole:  Did  not  move 
directly  on  with  the  night,  as  before,  but  crossed  over  from  the  northern  to 
the  southern,  and  from  the  southern  to  the  northern  pole. 

66.  Traversing  each  colure :  As  the  equinoctial  line,  or  equator,  is  a  great 
circle  encompassing  the  earth  from  east  to  west,  and  from  west  to  east 
again,  so  the  colure*  are  two  great  circles  intersecting  each  other  at  right 
angles  in  the  poles  of  the  world,  and  encompassing  the  earth  from  north  to 
south  and  from  south  to  north  again  ;  and.  therefore,  as  Satan  was  moving 
from  pole  to  pole,  at  the  same  time  the  car  of  night  was  moving  from  east 
to  west.  If,  therefore,  he  would  keep  still  in  the  shade  of  night,  as  he  de- 
sired, he  could  not  move  in  a  straight  line,  but  must  move  obliquely,  and 
thereby  cross  the  two  colures. — N. 

67-S.  Avertefrom  entrance :  Turned  away  from,  or  in  a  different  position 
from  that  coast,  or  portion  of  the  earth,  by  which  he  had  previously  entered. 
It  was  a  part,  also,  over  which  the  Cherubim  kept  no  watch. 


BOOK  ix.  369 

Satan  involved  iu  rising  mist,  then  sought  76 

Where  to  lie  hid.     Sea  he  had  search'd  and  land 

From  Eden  over  Pontus,  and  the  pool 

Maeotis,  up  beyond  the  river  Ob  ; 

Downward  as  far  antarctic  ;  and  in  length 

West  from  Orontes  to  the  ocean  barr'd  80 

At  Darien,  thence  to  the  land  where  flows 

Ganges  and  Indus  :  thus  the  orb  he  roam'd 

With  narrow  search,  and  with  inspection  deep 

Consider'd  every  creature  ;  which  of  all 

Most  opportune  might  serve  his  wiles,  and  found  86 

The  serpent  subtlest  beast  of  all  the  field. 

Him,  after  long  debate,  irresolute 

Of  thoughts  revolved,  his  final  sentence  chose  ; 

Fit  vessel,  fittest  imp  of  fraud,  in  whom 

77.  As  we  had  before  an  astronomical,  so  here  we  have  a  geographical 
account  of  Satan's  peregrinations. — N. 

Pontus :  The  Black  Sea.  Pool  Mtsotis.  or  sea  of  Asof,  a  marshy  lake 
northeast  of  the  Black  Sea  and  connected  with  it  by  the  Cimmerian  Bos- 
phorus.  O6,  or  Oby :  The  largest  river  in  Siberia,  in  Asiatic  Russia. 

79.  Downward  as  far  antarctic :  As  far  southward.     The  northern  hemis- 
phere being  elevated  on  our  globes,  the  north  is  called  up  and  the  south 
doiL-mrard.     Antarctic  south,  the  opposite  of  arctic  north  (from  the  Greek 
word  for  bear) ,  the  most  conspicuous  constellation  near  the  north  pole ;  but 
no  particular  place  is  mentioned  near  the  south  pole,  these  being  all  sea,  or 
land  unknown.     And  in  length :  As  north  is  up,  and  south  is  down,  so  in 
length  is  east  or  west. — N. 

80.  Orontet :  A  river  of  Syria,  running  westward  of  Eden  into  the  Medi- 
terranean. 

81 .  Darien :  The  isthmus  of  that  name,  connecting  North  and  South  Amei  ica, 
and  barring  the   ocean — hindering  it  from   rushing  between  them.     Job 
xxxviii.  10.  "  And  set  bars  to  the  sea" 

86.  Subtlest  beast:  Gen.  iii.  1.  The  subtlety  of  the  serpent  is  commended 
likewise  by  Aristotle  and  other  naturalists,  and,  therefore,  he  was  the  fitter 
instrument  for  Satan,  because  (ns  Milton  says,  agreeably  to  the  doctrine  of 
the  best  divines)  any  sleights  in  him  might  be  thought  to  proceed  from  his 
native  wit  and  subtlety,  but,  observed  in  other  creatures,  might  the  more 
easily  beget  a  suspicion  of  a  diabolical  power  acting  within  them  beyond 
their  natural  sense. — N. 

89.  Fittest  imp  of  fraud :  Fittest  itock  1o  graft  his  diabolical  fraud  upon 
imp  is  from  a  Saxon  word  that  signifies,  to  put  into,  to  graft  upon. — H. 


370  PARADISE    LOST. 

To  enter  and  his  dark  suggestions  bide  90 

Front  sharpest  eight :  for,  in  the  wily  snake, 

Whatever  sleights,  none  would  suspicious  mark, 

As  from  his  wit  and  native  subtlety 

Proceeding,  which,  in  other  beasta  observed 

Doubt  might  beget  of  diabolic  power  96 

Active  within  beyond  the  sense  of  brute. 

Thus  he  resolved  ;  but  first  from  inward  grief 

His  bursting  passion  into  plaints  thus  pour'd  : 

0  Earth,  how  like  to  Heav'n,  if  not  preferr'd 
More  justly !  seat  worthier  of  Gods !  as  built  100 

With  second  thoughts,  reforming  what  was  old  ! 
For  what  God  after  better  worse  would  build ! 
Terrestrial  Heav'n,  danced  round  by  other  Heav'ns 
That  shine,  yet  bear  their  bright  officious  lamps, 
Light  above  light,  for  thee  alone,  as  seems,  105 

In  thee  concentring  all  their  precious  beams 
Of  sacred  influence  !     As  God  in  Heav'n 
Is  centre,  yet  extends  to  all,  so  thou 
Centring  receiv'st  from  all  those  orbs ;  in  thee, 
Not  in  themselves,  all  their  known  virtue  appears  110 

Productive  in  herb,  plant,  and  nobler  birth 
Of  creatures  animate  with  gradual  life 
Of  growth,  sense,  reason,  all  sum  in  M  up  in  Man. 

99.  0  Earth,  (ft. :  The  poet,  who  speaks  as  little  as  possible  in  his  own 
person,  and,  after  the  example  of  Homer,  fills  every  part  of  his  work  with 
manners  and  characters,  here  introduces  a  soliloquy  of  this  infernal  agent, 
who  was  thus  restless  in  the  destruction  of  man. — A. 

100.  Seat  wortkier  of  god* :  As  it  is  common  with  people  to  undervalue 
jrhat  they  have  forfeited  and  lost  by  their  folly  and  wickedness,  and  to  over 
/alue  any  good  that  they  hope  to  attain;  so  Satan  is  here  made  to  que>tioi 
whether  earth  be  not  preferable  to  heaven ;  but  this  is  spoken  of  earth  in  its 
•riginal  beauty  before  the  fall. — N. 

102.  After  better  worie,  fa. :  A  sophistical  argument  worthy  of  Satan,  and 
or  the  same  reason  man  would  be  better  than  angels ;  but  Satan  was.  wili- 
ng to  insinuate  imperfection  in  God,  as  if  he  had  mended  hi*  hand  by  crea- 
ion.  and  as  if  all  the  works  of  God  wx-re  not  perfect  in  their  kinds  and  in 
iheir  degrees,  and  for  the  ends  for  which  they  were  intended. — N. 

104.  Officiou* :  Serviceable. 


BOOK    IX.  371 

With  what  delight  could  I  have  walk'd  thee  round, 

If  I  could  joy  in  aught !  sweet  interchange  115 

Of  hill  and  valley,  rivers,  woods  and  plains, 

Now  land,  now  sea,  and  shores  with  forests  crown'd, 

Rocks,  dens,  and  caves  !  but  I  in  none  of  these 

Find  place  or  refuge ;  and  the  more  I  see 

Pleasures  about  me,  so  much  more  I  feel  120 

Torment  within  me,  as  from  the  hateful  siege 

Of  contraries  :  all  good  to  me  becomes          » 

Bane,  and  in  Heav'n  much  worse  would  be  my  state. 

But  neither  here  seek  I,  no,  nor  in  Heav'n 

To  dwell,  unless  by  mast'ring  Heav'n's  Supreme  ;  L25 

Nor  hope  to  be  myself  less  miserable 

By  what  I  seek,  but  others  to  make  such 

As  I,  though  thereby  worse  to  me  redound : 

For  only  in  destroying  I  find  ease 

To  my  relentless  thoughts ;  and,  him  destroy'd,  130 

Or  won  to  what  may  work  his  utter  loss, 

For  whom  all  this  was  made,  all  this  will  soon 

Follow,  as  to  him  linked  in  weal  or  woe  ; 

In  woe  then,  that  destruction  wide  may  range. 

To  me  shall  be  the  glory  sole  among  135 

Th'  infernal  Pow'rs,  in  one  day  to  have  marr'd 

What  he,  Almighty  styled,  six  nights  and  days 

Continued  making,  and  who  knows  how  long 

Before  had  been  contriving  ?  though  perhaps 

Not  longer  than  since  I  in  one  night  freed  140 

From  servitude  inglorious  well  nigh  half 

1 13.  Of  growth,  sense,  reason,  tfc. :  The  three  kinds  of  life  rising,  as  it 
were,  by  steps :  the  vegetable,  animal  and  rational ;  of  all  which  man  partakes 
and  he  only.  He  grows,  as  plants,  minerals,  and  all  things  inanimate ;  he 
lives,  as  all  other  animated  creatures ;  but  is.  over  and  above,  endued  with 
reason. — R. 

119.  It  means,  find  place  (to  dwell  in)  or  refuge  from  punishment.  Com- 
pare 124-25. 

121.  Siege:  Struggle. 

130.  Him :  The  objective  is  here  used  for  the  nominative  case  absolute 
•o  in  Book  VII.  142. 


372  PARADISE    L08T. 

Th'  angelic  name,  and  thinner  left  the  throng 

Of  his  adorers  :  he  to  be  avenged. 

And  to  repair  his  numbers  thus  impaired, 

Whether  such  virtue  spent  of  old  now  fail'd  146 

More  Angels  to  create,  if  they  at  least 

Are  his  created ;  or,  to  spite  us  more, 

Determined  to  advance  into  our  room 

A  creature  form'd  of  earth,  and  him  endow, 

Exalted  from  so  base  original,  150 

With  heav'nly  spoils,  our  spoils.     What  he  decreed 

He  effected  ;  Man  he  made,  and  for  him  built 

Magnificent  this  world,  and  earth  his  seat, 

Him  lord  pronounced,  and,  0  indignity  ! 

Subjected  to  his  service  Angel  wings,  166 

And  flaming  ministers,  to  watch  and  tend 

Their  earthly  charge.     Of  these  the  vigilance 

I  dread,  and  to  elude,  thus  wrapt  in  mist 

Of  midnight  vapour,  glide  obscure,  and  pry 

In  ev'ry  bush  and  brake,  where  hap  may  find  160 

The  serpent  sleeping,  in  whose  mazy  folds 

To  hide  me,  and  the  dark  intent  I  bring. 

O  foul  descent !  that  1,  who  erst  contended 

With  Gods  to  sit  the  high'st,  am  now  constrain'd 

Into  a  beast,  and  mix'd  with  bestial  slime,  165 

This  essence  to  incarnate  and  imbrute, 

That  to  the  height  of  deity  aspired  ! 

But  what  will  not  ambition  and  revenge 

Descend  to  ?     Who  aspires,  must  down  as  low 

146.  If  they  at  leatt,  Sfc. :  Satan  questions  whether  the  angels  were 
created  by  God ;  he  had  before  asserted  that  they  were  not  to  the  angels 
themselves,  V.  859-861.— N. 

1 60.  Hap :  Chance,  or  accident. 

164-5.  The  sense  is:  I  am  now  constrained  (forced)  into  a  beast,  and, 
mixed  with  bestial  slime,  I  am  constrained  to  incarnate  and  imbrute  this 
essence  which  aspired  to  the  height  of  Deity. 

168.  What  will  not,  Sfc. :  A  practical  and  important  question. 

1 69.  Must  down :    More  energetic  tlian  if  the  verb  had  been  supplied : 


BOOK   ix.  373 

As  high  he  soar'd,  obnoxious  first  or  last  170 

To  basest  things.     Revenge,  at  first  though  sweet, 

Bitter  ere  long  back  on  itself  recoils. 

Let  it :  I  reck  not,  so  it  light  well  aim'd, 

Since  higher  I  fall  short,  on  him  who  next 

Provokes  my  envy,  this  new  fav'rite  175 

Of  Heav'n,  this  man  of  clay,  son  of  despite, 

Whom  us  the  more  to  spite  his  Maker  raised 

From  dust.     Spite  then  with  spite  is  best  repaid. 

So  saying,  through  each  thicket  dank  or  dry, 
Like  a  black  mist  low  creeping,  he  held  on  180 

His  midnight  search,  where  soonest  he  might  find 
The  serpent :  him  fast  sleeping  soon  he  found, 
In  labyrinth  of  many  a  round  self-roll'd, 
His  head  the  midst,  well  stored  with  subtle  wiles  : 
Nor  yet  in  horrid  shade  or  dismal  den,  185 

Nor  nocent  yet,  but  on  the  grassy  herb 
Fearless,  unfear'd,  he  slept.     In  at  his  mouth 

roust  sink  down.     Newton  quotes  a  beautiful  instance  from  Shakspeare,  of 
the  use  of  such  adverbs  for  verbs : 

"  Henry  tne  Fifth  ia  crowned  :  up  vanity  ! 
Down,  royal  state  !" 

173.  A  truly  diabolical  sentiment  this !     So  he  can  but  be  any  ways  re- 
venged, he  does  not  value  though  his  revenge  recoil  upon  himself. — N. 

Let  it :  Let  it  recoil. 

174.  Since  higher,  fyc. :  That  is,  since  I  fall  short  of  a  higher  object  (th« 
Almighty)  if  it  light  on  him  who,  &c. 

176.  There  is  not,  in  my  opinion,  in  the  whole  Book,  any  speech  that  is 
worked  up  with  greater  judgment,  or  better  suited  to  the  character  of  the 
speaker.  There  is  all  the  horror  and  malignity  of  a  fiend-like  spirit  ex- 
pressed, and  yet  this  is  so  artfully  tempered  with  Satan's  sudden  starts  of 
recollection  upon  the  meanness  and  folly  of  what  he  was  going  to  undertake, 
as  plainly  show  the  remains  of  the  archangel,  and  the  ruins  of  a  superior 
nature. — TUYEK. 

179.  Through  each  thicket,  tfc. :  Satan  is  here  described  as  gliding  through 
the  garden,  under  the  resemblance  of  a  mist,  in  order  to  find  out  the  crea- 
ture in  which  he  designed  to  tempt  our  first  parents.  This  description  has 
•omething  in  it  very  poetical  and  surprising. — A. 

188.  Noctnt :  Injurious:  Grassy  herb :  Virg.  JEn.  v.  26  :  "  Graminis  her- 
bam/' 


374  PARADISE    LOST. 

The  devil  enter'd  ;  and  his  brutal  sense, 

In  heart  or  head,  possessing,  soon  inspired 

With  act  intelligent! ;  but  his  sleep  190 

Disturbed  not,  waiting  close  th'  approach  of  morn. 

Now  when  as  sacred  light  began  to  dawn 
In  Eden  on  the  humid  flow'rs,  that  breathed 
Their  morning  incense,  when  all  things  that  breathe, 
From  th'  earth's  great  altar  send  up  silent  praise  195 

To  the  Creator,  and  his  nostrils  fill 
With  grateful  smell,  forth  came  the  human  pair, 
And  join'd  their  vocal  worship  to  the  choir 
Of  creatures  wanting  voice  :  that  done,  partake 
The  season,  prime  for  sweetest  sent*  and  airs ;  200 

Then  commune  how  that  day  they  best  may  ply 
Their  growing  work  :  for  much  their  work  outgrew 
The  hands'  dispatch  of  two  gard'ning  so  wide : 
And  Eve  first  to  her  husband  thus  began  : 

Adam,  well  may  we  labour  still  to  dress  205 

This  garden,  still  to  tend  plant,  herb,  and  flow'r, 
Our  pleasant  task  enjoin'd  ;  but  till  more  hands 

192-204.  Jit  tacrtd  light  began,  tfc. :  The  description  of  the  morning,  here 
given,  is  wonderfully  suitable  to  a  divine  poem,  and  peculiar  to  that  first 
season  of  nature.  The  author  represents  the  earth,  before  it  was  cursed,  as 
a  great  altar  breathing  out  its  incense  from  all  parts,  and  sending  up  a  plea- 
sant savour  to  the  nostrils  of  the  Creator,  to  which  he  adds  a  noble  idea  of 
Adam  and  Eve  offering  their  morning  worship,  and  filling  up  the  universal 
concert  of  praise  and  adoration. — A. 

Sacred  light :  The  morning  often  is  called  tacrtd  by  the  poets,  because  that 
fime  is  usually  allotted  to  sacrifice  and  devotion. — N. 

197.  With  grateful  trndl :  This  is  in  the  style  of  Eastern  poetry.  So  it  is 
said,  Gen.  viii.  21,  "The  Lord  smelled  a  sweet  savour." 

200.  Prime  for  twettctt  ttntt,  $c. :  Senta,  now  spelled,  less  properly,  tccntt. 
Milton  here  writes  from  experience,  being  an  early  riser,  as  we  learn  from  his 
Apology  for  Smectymnui :  ':  My  morning  haunts  are  where  they  should  be,  at 
home,  not  sleeping  or  concocting  the  surfeits  of  an  irregular  feast,  but  up  and 
stirring ;  in  winter,  often  ere  the  sound  of  any  bell  awake  men  to  labour,  or 
to  devotion ;  in  summer,  as  oft  with  the  bird  that  first  rises,  or  not  much  tar- 
dier, to  read  good  authors,  or  cause  them  to  be  read,  till  the  attention  be 
weary,  or  memory  have  its  full  fraught" 


BOOK  ix.  376 

Aid  us,  the  work  under  our  labour  grows, 
Luxurious  by  restraint ;  what  we  by  day 
Lop  overgrown,  or  prune,  or  prop,  or  bind,  210 

One  night  or  two  with  wanton  growth  derides 
Tending  to  wild.     Thou  therefore  now  advise, 
Or  hear  what  to  my  mind  first  thoughts  present : 
Let  us  divide  our  labours ;  thou  where  choice 
Leads  thee,  or  where  most  needs,  whether  to  wind  215 

The  woodbine  round  this  arbour,  or  direct 
The  clasping  ivy  where  to  climb  ;  while  I 
In  yonder  spring  of  roses,  intermix'd 
"With  myrtle,  find  what  to  redress  till  noon : 
For  while  so  near  each  other  thus  all  day  220 

Our  task  we  choose,  what  wonder  if  so  near 
Looks  intervene  and  smiles,  or  object  new 
Casual  discourse  draw  on,  which  intermits 
Our  day's  work  brought  to  little,  though  begun 
Early,  and  th'  hour  of  supper  comes  unearn'd.  225 

To  whom  mild  answer  Adam  thus  return 'd: 

212.  Wild:  Wildness.  213.  Bear:  Entertain. 

218.  Spring  of  rotes:  Small  thicket,  or  coppice  of  roses. 

219.  Redress:  Set  right,  improve. 

221.  So  near:  The  repetition  so  near,  is  extremely  beautiful,  and  naturally 
comes  in  here,  as  the  chief  intent  of  Eve's  speech  was  to  persuade  Adam  to 
let  her  go  from  him :  she  therefore  dwells  on  so  near,  as  the  great  obstacle  to 
their  working  to  any  purpose. — STILLINGFLEET. 

223.  Intermits :  Causes  to  cease  for  a  time. 

226.  To  whom  mild  answer,  Sfc. :  The  dispute  here  carried  on  between  our 
two  first  parents  is  represented  with  great  art.  It  proceeds  from  a  difference 
of  judgment,  not  of  passion,  and  is  managed  with  reason,  not  with  heat.  It 
is  such  a  dispute  as  we  may  suppose  might  have  happened  in  Paradise,  had 
man  continued  happy  and  innocent.  There  is  a  great  delicacy  in  the  mora.ities 
which  are  interspersed  in  Adam's  discourse,  and  which  the  most  ordinary 
reader  cannot  but  take  notice  of.  That  force  of  love  which  the  father  of 
mankind  so  finely  describes  in  the  Eighth  Book,  shows  itself  here  in  many 
fine  instances ;  as  in  those  fond  regards  which  he  casts  towards  Eve  at  her 
parting  from  him,  399-400 ;  in  his  impatience  and  amusement  during  her 
absence;  but  particularly  in  that  passionate  speech  (896-916)  where,  seeing 
her  irrecoverably  lost,  he  resolves  to  perish  with  her  rather  than  to  live 
without  her. — A. 


376  PARADISE    LOST. 

Sole  Eve,  associate  sole ;  to  me  beyond 

Compare  above  all  living  creatures  dear, 

Well  bast  thou  motion 'd,  well  thy  thoughts  employ'd 

How  we  might  best  fulfil  the  work  which  here  230 

God  hath  assign  M  us  ;  nor  of  me  shall  pass 

Unpralsed :  for  nothing  lovelier  can  be  found 

In  woman,  than  to  study  household  good, 

And  good  works  in  her  husband  to  promote. 

Yet  not  so  strictly  hath  our  Lord  imposed  235 

Labour,  as  to  debar  us  when  we  need 

Refreshment,  whether  food,  or  talk  between, 

Food  of  the  mind,  or  this  sweet  intercourse 

Of  looks  and  smiles ;  for  smiles  from  reason  flow, 

To  brute  denied,  and  are  of  love  the  food  ;  340 

Love,  not  the  lowest  end  of  human  life. 

For  not  to  irksome  toil,  but  to  delight 

He  made  us,  and  delight  to  reason  join'd. 

These  paths  and  bow'rs  doubt  not  but  our  joint  hands 

Will  keep  from  wilderness  with  ease,  as  wide  245 

As  we  need  walk,  till  younger  hands  ere  long 

Assist  us  :  but  if  much  converse  perhaps 

Thee  satiate,  to  short  absence  I  could  yield  ; 

For  solitude  sometimes  is  best  society, 

227.  Sole  Eve,  aitociate  tolt :  Thou  only  Eve,  thou  only  associate — tole  u 
an  epithet  of  endearment 

228.  Beyond  compare :  Beyond  comparison.     We  have  before  noticed  that 
Milton  sometimes  uses  the  substantive  for  an  adjective,  and  an  adjective  for 
a  substantive.    Here  we  may  observe  that  sometimes  he  makes  a  verb  of  a 
noun,  and  again  a  noun  of  a  verb :  a  noun  of  a  verb,  as  here ;  also  in  VI.  549, 
dirtttrb  he  uses  for  disturbance.     And  a  verb  of  a  noun,  as  in  VII.  412. u  tempttt 
the  ocean."     And  in  like  manner  he  makes  the  adjective  a  verb,  as  in  VI.  440 : 

'-....  To  better  as  tnd  tcortr  our  foet  :'' 
and  again  the  verb  an  adjective,  as  in  VIII.  576,  ''  made  so  adorn." — \. 

239.  SmiUtfrom  retuon flow:  Smiling  is  so  great  an  indication  of  reason, 
that  some  philosophers  have  altered  the  definition  of  man  from  animal  ra- 
tionale to  ritif'ilf,  affirming  man  to  be  the  only  creature  endowed  with  the 
power  of  laughter — II. 

245.   Wilderntft :  State  of  disorder. 

S49.  For  tolitwie,  tfc. :  A  most  valuable  remark,  and  worthy  of  being  often 


BOOK  ix.  377 

And  short  retirement  urges  sweet  return.  250 

But  other  doubt  possesses  me,  lest  harm 

Befall  thee,  severed  from  me ;  for  thou  know'st 

What  hath  been  warn'd  us  ;  what  malicious  foe, 

Envying  our  happiness,  and  of  his  own 

Despairing,  seeks  to  work  us  woe  and  shame  255 

By  sly  assault ;  and  somewhere  nigh  at  hand 

Watches,  no  doubt,  with  greedy  hope  to  find 

His  wish  and  best  advantage,  us  asunder  ; 

Hopeless  to  circumvent  us  join'd,  where  each 

To  other  speedy  aid  might  lend  at  need.  260 

Whether  his  first  design  be  to  withdraw 

Our  fealty  from  God,  or  to  disturb 

Conjugal  love,  than  which  perhaps  no  bliss 

Enjoy'd  by  us  excites  his  envy  more  ; 

Or  this,  or  worse,  leave  not  the  faithful  side  265 

That  gave  thee  being,  still  shades  thee,  and  protects. 

The  wife,  where  danger  or  dishonour  lurks, 

Safest  and  seemliest  by  her  husband  stays ; 

Who  guards  her,  or  with  her  the  worst  endures. 

To  whom  the  virgin  majesty  of  Eve,  270 

As  one  who  loves,  and  some  unkindness  meets, 
With  sweet  austere  composure  thus  replied : 

Offspring  of  Heav'n  and  Earth,  and  all  Earth's  Lord, 
That  such  an  enemy  we  have,  who  seeks 
Our  ruin,  both  by  thee  inform'd  I  learn,-  275 

And  from  the  parting  Angel  overheard,  ' 
As  in  a  shady  nook  I  stood  behind, 

practised.     It  was  a  saying  of  Scipio,  "  Nunquam  minus  solus  quam  cum  so- 
lus," which  means,  "  Never  less  alone  than  when  alone." 

270.  The  virgin  majesty  of  Eve :  The  ancients  used  the  word  virgin  with 
more  latitude  than  we.  Virgil  calls  Pasiphae  virgin  after  she  had  three  chil- 
dren. It  is  here  put  to  denote  beauty,  bloom,  sweetness,  modesty,  and  all  the 
amiable  characters  which  are  usually  found  in  a  virgin,  and  these  with  ma- 
tron majesty.  What  a  picture  ! — R. 

277.  This  occurred  a  week  before  the  present  interview.  After  Satan  fled 
from  Paradise  (end  of  Book  IV.)  we  have  no  account  of  Adam  and  Kve  ex- 
cept on  the  first  day  after;  on  which  day  Eve  (Book  V.)  relates  her  dream. 


378  PARADISE    LOST. 

Just  then  rcturnM  at  shut  of  ev'ning  flow'rs. 

But  that  thou  should 'st  my  firmness  therefore  doubt 

To  God  or  thce,  because  we  have  a  foe  280 

May  tempt  it,  I  expected  not  to  hear. 

His  violence  thou  fear'st  not,  being  such 

As  we,  not  capable  of  death  or  pain, 

Can  either  not  receive,  or  can  repel. 

His  fraud  is  then  thy  fear :  which  plain  infers  285 

Thy  equal  fear  that  my  firm  faith  and  love 

Can  by  his  fraud  be  shaken  or  seduced  ? 

Thoughts,  which  how  found  they  harbour  in  thy  breast, 

Adam,  mis-thought  of  her  to  thee  so  dear  ? 

To  whom  with  healing  words  Adam  replied :  290 

Daughter  of  God  and  Man,  immortal  Eve, 
For  such  thou  art,  from  sin  and  blame  entire  : 
Not  diffident  of  thee  do  I  dissuade 
Thy  absence  from  my  sight,  but  to  avoid 
Th'  attempt  itself,  intended  by  our  foe.  295 

For  he  who  tempts,  though  in  vain,  at  least  asperses 
The  tempted  with  dishonour  foul,  supposed 
Not  incorruptible  of  faith,  not  proof 
Against  temptation.     Thou  thyself  with  scorn 
And  anger  would'st  resent  the  offer'd  wrong,  300 

Raphael  comes  down  from  Heaven,  and  discourses  with  Adam  till  evening 
and  the  account  of  their  parting  is  given  at  the  end  of  Book  VIII.  Satan  has 
now  returned  to  Paradise  after  an  absence  of  seven  days.  No  account,  there- 
fore, is  given  of  Adam  and  Eve  from  the  first  of  those  days  till  now  on  the 
seventh. 

278.  Nothing  can  be  more  beautifully  natural  than  the  hour  of  return  being 
fixed  by  the  closing  of  the  flowers. — S. 

285.  Fraud:  Deceit.  Thy  fear:  The  object  of  thy  fear. 

288-89.  Thought*  ....  mi*-tlu>ught,  Sfc. :  Wrongly  thougbtof  her  to  thee  so 
dear  (according  to  thine  own  account,  227). 

291.  Daughter  of  God  and  Man:  As  Eve  had  called  Adam  (273)  off  spring 
of  Heaven  and  Earth,  as  made  by  God  out  of  the  dust  of  the  earth,  so  Adam 
calls  Eve  daughter  of  God  and  Man,  as  made  by  God  out  of  man ;  and  ac- 
knowledges her  to  be  immortal,  as  she  had  said  herself  (283)  that  they  were 
not  capable  of  death  or  pain,  but  only  so  long  as  she  was  entire  from  tin  and 
blame;  integer  vitae,  scelehsque  purus,  Uor.  Od.  i.  22.  1. — N. 


BOOK  iz.  379 

Though  ineffectual  found :  misdeem  not  then, 

If  such  affront  I  labour  to  avert 

From  thee  alone,  which  on  us  both  at  once 

The  enemy,  though  bold,  will  hardly  dare, 

Or  daring,  first  on  me  th'  assault  shall  light.  305 

Nor  thou  his  malice  and  false  guile  contemn ; 

Subtle  he  needs  mnst  be  who  could  seduce 

Angels  ;  nor  think  superfluous  other's  aid. 

I  from  the  influence  of  thy  looks  receive 

Access  in  ev'ry  virtue  ;  in  thy  sight  310 

More  wise,  more  watchful,  stronger,  if  need  were 

Of  outward  strength ;  while  shame,  thou  looking  on, 

Shame  to  be  overcome  or  over-reach'd 

Would  utmost  vigour  raise,  and  raised  unite 

Why  should'st  not  thou  like  sense  within  thee  feel  315 

When  I  am  present,  and  thy  trial  choose 

With  me,  best  witness  of  thy  virtue  tried  ? 

So  spake  domestic  Adam,  in  his  care 
And  matrimonial  love  :  but  Eve,  who  thought 
Less  attributed  to  her  faith  sincere,  320 

Thus  her  reply  with  accent  sweet  renew'd  : 

If  this  be  our  condition,  thus  to  dwell 
In  narrow  circuit  straighten'd  by  a  foe, 
Subtle  or  violent,  we  not  endued 

Single  with  like  defence,  wherever  met,  325 

How  are  we  happy,  still  in  fear  of  harm  ? 
But  harm  precedes  not  sin  :  only  our  foe 

301.  Misdeem  not:  Think  it  not  wrong. 

310.  jlccess  :  Accession,  increase. 

312.  Thou  looking  on :  An  example  of  the  nominative  case  absolute. 

314.  Raised  unite :  Would  unite,  or  concentrate,  that  vigour  of  intellectual 
and  moral  character  when  raised. 

315.  Sense:  Sensation. 

318.  Domestic  Adam :  Adam  fond  of  the  family  state,  and  devoted  to  its 
best  interests. 

320.  Less  attributed,  $c. :  That  is,  less  than  there  should  be  ;  an  instance 
of  conformity  to  the  Latin  i  Horn. 


380  PARADISE    LOST. 

Tempting,  affronts  us  with  his  foul  esteem 

Of  our  integrity  :  his  foul  esteem 

Sticks  no  dishonour  on  our  front,  but  turns  330 

Foul  on  himself :  then  wherefore  shunn'd  or  fear'd 

By  us  ?  who  rather  double  honour  gain 

From  his  surmise  proved  false,  find  peace  within, 

Favour  from  IJeav'n,  our  witness  from  th'  event 

And  what  is  faith,  love,  virtue  unessay'd  335 

Alone,  without  exterior  help  sustain'd  ? 

Let  us  not  then  suspect  our  happy  state 

Left  so  imperfect  by  the  Maker  wise, 

As  not  secure  to  single  or  combined. 

Frail  is  our  happiness,  if  this  be  so,  340 

And  Eden  were  no  Eden  thus  exposed. 

To  whom  thus  Adam  fervently  replied : 
0  Woman,  best  are  all  things  as  the  will 
Of  God  ordain  'd  them  ;  his  creating  hand 
Nothing  imperfect  or  deficient  left  345 

Of  all  that  he  created,  much  less  Man, 
Or  aught  that  might  his  happy  state  secure, 
Secure  from  outward  force.     Within  himself 
The  danger  lies,  yet  lies  within  his  pow'r  : 

328.  Etteem :  Opinion,  estimation.  Affront*  literally  means  to  encounter 
lace  to  face  (ad  frontem,  to  the  front,  or  face) ,  and  Milton  had  this  in  mind 
when  he  wrote  (330) ,  no  dishonour  on  our  front,  but  turns  foul  (dishonour) 
on  himtelf.  Shakspeare  often  uses  the  word  in  its  most  literal  sense. 

334.   Witnett :  Testimony,  proof. 

336-36.  What  merit  is  there  in  any  virtue  till  it  has  stood  the  test  alone, 
and  without  other  assistance  ? — R. 

339.  As  not  to  be  secure  to  us  single  or  together. — N. 

342.  Fervently  replied — O  woman,  Sfc. :  Throughout  this  whole  conversa- 
tion, which  the  poet  has  in  every  respect  worked  up  to  a  faultless  perfection, 
there  is  the  most  exact  observance  of  justness  and  propriety  of  character. 
With  what  strength  is  the  superior  excellency  of  man's  understanding  here 
pointed  out,  and  how  nicely  does  our  author  here  sketch  out  the  defects  pe- 
culiar in  general  to  the  female  mind  !  And  after  all,  what  great  ait  has  he 
shown  in  making  Adam,  contrary  to  his  better  reason,  grant  the  request  of 
his  spouse,  beautifully  verifying  what  he  had  made  our  general  ancesU .-,  a 
little  while  before,  observe  to  the  angel !  VIII.  546,  &c.— THYKR. 


BOOK    IX.  381 

Against  his  will  he  can  receive  no  harm.  350 

But  God  left  free  the  will ;  for  what  obeys 

Reason  is  free,  and  reason  he  made  right  ; 

But  bid  her  well  be  ware,  and  still  erect, 

Lest  by  some  fair-appearing  good  surprised, 

She  dictate  false,  and  misinform  the  will  355 

To  do  what  God  expressly  hath  forbid. 

Not  then  mistrust  but  tender  love  enjoins, 

That  I  should  mind  thee  oft ;  and  mind  thou  me. 

Firm  we  subsist,  yet  possible  to  swerve, 

Since  reason  not  impossibly  may  meet  360 

Some  specious  object  by  the  foe  suborn'd, 

And  fall  into  deception  unaware, 

Not  keeping  strictest  watch,  as  she  was  wara'd. 

Seek  not  temptation  then ;  which  to  avoid 

Were  better,  and  most  likely  if  from  me  365 

Thou  sever  not :  trial  will  come  unsought. 

Would'st  thou  approve  thy  constancy,  approve 

First  thy  obedience  ;  th'  other  who  can  know  ? 

Not  seeing  thee  attempted,  who  attest  ? 

But  if  thou  think,  trial  unsought  may  find  370 

Us  both  securer  than  thus  warn'd  thou  seem'st, 

Go :  for  thy  stay,  not  free,  absents  thee  more. 

Go,  in  thy  native  innocence,  rely 

On  what  thou  hast  of  virtue,  summon  all, 

353.  Be  Moart :  These  words,  the  latter  of  which  is  here  an  adjective,  are 
now  usually  printed  as  one  word,  forming  a  verb.  Erect  is  an  adjective  in 
this  sentence,  connected  with  ware. 

358.  Mind:  Remind.  361.  Suborned:  Unfairly  procured. 

365.  Likely:  Probable.  367    Approve:  Prove. 

372.  Co ;  for  thy  ttay,  not  free,  §c. :  It  is  related  of  Milton's  first  wife,  Mary 
Powell,  that  she  had  not  cohabited  with  him  above  a  month,  before  she  was 
very  desirous  of  returning  to  her  friends  in  Oxfordshire,  there  to  spend  the 
remainder  of  the  summer.  We  may  suppose  that,  upon  this  occasion,  their 
conversation  was  somewhat  of  the  same  nature  as  Adam  and  Eve's ;  and  it 
was  upon  some  such  considerations  as  this,  that  after  much  solicitation  he 
permitted  her  to  go.  It  is  the  more  probable  that  he  alluded  to  his  own  case 
in  this  account  of  Adam  and  Eve's  parting,  as,  in  the  account  of  their  recon- 
ciliation, it  will  appear  that  he  copied  exactly  what  happened  to  himself. — N. 


382  PARADISE    LOST. 

For  God  towards  theo  hath  done  his  part ;  do  thine.  375 

So  spake  the  patriarch  of  mankind :  bat  Eve 

Persisted  ;  yet  submiss,  though  last,  replied : 
With  thy  permission  then,  and  thus  forewarn'd 

Chiefly  by  what  thy  own  last  reas'ning  words 

Touch'd  only,  that  onr  trial,  when  least  sought,  380 

May  find  us  both  perhaps  far  less  prepared, 

The  willinger  I  go  ;  nor  much  expect 

A  foe  so  proud  will  first  the  weaker  seek  : 

80  bent,  the  more  shall  shame  him  his  repulse. 

Thus  saying,  from  her  husband's  hand  her  hand  385 

Soft  she  withdrew,  and,  like  a  Wood-Nymph  light, 

Oread,  or  Dryad,  or  of  Delia's  train, 

Betook  her  to  the  groves  ;  but  Delia's  self 

In  gait  surpass 'd,  and  Goddess-like  deport, 

Though  not  as  she  with  bow  and  quiver  arm'd,  390 

But  with  such  gard'ning  tools  as  art  yet  rude, 

Guiltless  of  fire,  had  form'd,  or  Angels  brought. 

To  Pales,  or  Pomona,  thus  adorn'd, 

Likest  she  seem'd ;  Pomona  when  she  fled 

Vertumnus,  or  to  Ceres  in  her  prime,  395 

Yet  virgin  of  Proserpina  from  Jove. 

377.  Submit*:  Submissive. 

385.  From  her  hutband't  hand,  tfc. :  A  pleasing  image.  Notwithstanding 
this  difference  of  judgment,  while  Adam  is  reasoning  and  arguing  with  Eve, 
he  still  holds  her  by  the  hand,  which  she  gently  withdraws,  a  little  impatient 
to  be  gone,  even  while  she  is  speaking.  And  then,  like  a  wood-nymph  light, 
Oread,  a  nymph  of  the  mountains,  or  Dryad,  a  nymph  of  the  groves,  of  the 
oaks  particularly,  or  of  Delia'*  train,  the  train  of  Diana,  called  Delia  from 
the  circumstance  that  she  was  born  in  the  island  Delos,  she  betook  her  to  the 
grove* ;  but  she  surpassed  not  only  Diana's  nymphs,  but  Diana  herself  (in  her 
gait  and  deportment) ,  though  she  wears  different  ensigns  (390-91)  such  as  art 
yet  rude,  guiltiest  of  fire  had  formed,  before  fire  was  as  yet  stolen  from  Heaven 
by  Prometheus,  as  the  ancients  fabled,  or  such  tools  as  angel*  brought. — N. 

389.  Deport:  Demeanour. 

394-95.  Under  the  name  of  Vertvmnu*.  an  old  Italian  prince,  who  probably 
introduced  the  art  of  gardening,  was  honoured  after  death  as  a  god.  The 
Romans  considered  him  as  specially  presiding  over  the  fruit  of  trees.  Hi* 
wife  was  Pomona,  one  of  the  Hamadryads  (or  nymphs  of  the  trees) ,  a  god- 


BOOK   IX.  333 

Her  long  with  ardent  look  his  eye  pursued, 

Delighted ;  but  desiring  more  her  stay. 

Oft  he  to  her  his  charge  of  quick  return 

Repeated  ;  she  to  him  as  oft  engaged  400 

To  be  return'd  by  noon  amid  the  bow'r, 

And  all  things  in  best  order  to  invite 

Noontide  repast,  or  afternoon's  repose. 

O  much  deceived,  much  failing,  hapless  Eve, 

Of  thy  presumed  return  !  event  perverse  !  405 

Thou  never  from  that  hour  in  Paradise 

Found'st  either  sweet  repast  or  sound  repose  ! 

Such  ambush  hid  among  sweet  flow'rs  and  sha~dcs 

Waited  with  hellish  rancour  imminent 

To  intercept  thy  way,  or  send  thee  back  410 

Despoil'd  of  innocence,  of  faith,  of  bliss. 

For  now,  and  since  first  break  of  dawn,  the  Fiend, 

Mere  serpent  in  appearance,  forth  was  come, 

dess  of  gardens  and  fruits,  whose  love  he  gained  at  last  after  changing  him- 
self into  many  forms ;  from  which  circumstance  his  name  (Ov.  Met.  xiv. 
633)  was  derived. — FISKE. 

Palet  was  an  Italian  goddess  who  presided  over  cattle.  While  Eve  resem- 
bled Diana  in  her  majestic  gait,  she  more  resembled  the  rural  goddesses  Pales, 
Pomona,  and  Ceres  in  her  equipments,  thus  adorned  liktst  she  seemed,  $c.  She 
resembled  these  in  beauty,  in  the  office  of  gardening,  and  in  the  act  of  carry- 
ing  the  implements  of  that  art. 

395.  Ceres :  A  goddess  to  whom  were  ascribed  the  discovery  and  improve- 
ment of  agriculture  ;  also,  the  establishing  of  laws  and  the  regulation  of  civil 
society. 

396.  The  meaning  is,  When  yet  a  virgin,  before  the  birth  of  Proserpina, 
who  descended  from  Jove.     The  mode  of  expression  is  borrowed  from  clas- 
sical writers,  and  is  quite  elliptical. 

404-5.  That  is,  much  failing  of  thy  presumed  return.  These  beautful  apos- 
trophes and  anticipations  are  frequent  in  the  poets,  who  affect  to  speak  like 
men  inspired  with  the  knowledge  of  futurity,  JEn.  x.  501.  There  is  some- 
thing very  moving  in  such  reflections  concerning  the  vanity  of  all  human 
hopes,  and  how  little  events  answer  our  expectations. — N. 

412-13.  Thefiend,  mere  serpent,  Sfc. :  The  several  wiles  which  are  put  in 
practice  by  the  tempter,  when  he  found  Eve  separated  from  her  husband ; 
Ihe  many  pleasing  images  of  nature  which  are  intermixed  in  this  part  of  the 
story,  with  its  gradual  and  regular  progress  to  the  fatal  catastrophe,  are  no 


384  PARADISE    LOST. 

And  on  his  quest,  where  likeliest  he  might  find 

The  only  two  of  mankind,  but  in  them  415 

The  whole  included  race  ;  his  purposed  prey. 

In  bow'r  and  field  he  sought,  where  any  tuft 

Of  grove  or  garden-plot  more  pleasant  lay, 

Their  tendence  or  plantation  for  delight : 

By  fountain,  or  by  shady  rivulet  420 

He  sought  them  both  ;  but  wish'd  his  hap  might  find 

Eve  separate  ;  he  wish'd,  but  not  with  hope 

Of  what  so  seldom  chanced,  when  to  his  wish, 

Beyond  his  hope,  Eve  separate  he  spies, 

Veil'd  in  a  cloud  of  fragrance,  where  she  stood,  425 

Half  spied,  so  thick  the  roses  blushing  round 

About  her  glow'd,  oft  stooping  to  support 

Each  flow'r  of  slender  stalk,  whose  head,  though  gay 

Carnation,  purple,  azure,  or  speck'd  with  gold, 

Hung  drooping  unsustain'd  :  them  she  upstays  430 

Gently  with  myrtle  band,  mindless  the  while 

Herself,  though  fairest  unsupported  flow'r, 

From  her  best  prop  so  far,  and  storm  so  nigh. 

Nearer  he  drew ;  and  many  a  walk  traversed 

Of  stateliest  covert,  cedar,  pine,  or  palm,  435 

Then  voluble  and  bold,  now  hid,  now  seen 

Among  thick-woven  arborets  and  flow'rs 

Imborder'd  on  each  bank,  the  hand  of  Eve : 

Spot  more  delicious  than  those  gardens  feign'd 

Or  of  revived  Adonis,  or  renown'd  440 


very  remarkable,  that  it  would  be  superfluous  to  point  out  their  respective 
beauties. — A. 

419.  Tendance:  Care. 

431.  Mindleu:  Not  thinking  of. 

436.    VolMe:  Active.  437.  Arborett:  Shrub*. 

438.  Imbordertd  on  each  bank :  Forming  the  border  of  each  bank.  Tht 
hand :  The  product  of  the  hand  of  Eve,  so  far  as  care  and  dressing  were 
concerned. 

440.  ddtmit:  See  Book  I.  440.  Revived:  He  was  fabled  to  have  been  rr- 
ttortd  to  life  by  Venus. 


BOOK  ix.  385 

Akinous,  host  of  old  Laertes'  son, 

Or  that,  not  mystic,  where  the  sapient  king 

Held  dalliance  with  his  fair  Egyptian  spouse. 

Much  ho  the  place  admired  ;  the  person  more. 

As  one  who  long  in  populous  city  pent,  445 

Where  houses  thick,  and  sewers  annoy  the  air 

Forth  issuing  on  a  summer's  morn  to  breathe 

Among  the  pleasant  villages  and  farms 

Adjoin'd,  from  each  thing  met  conceives  delight ; 

The  smell  of  grain,  or  tedded  grass,  or  kine,  4CO 

Or  dairy,  each  rural  sight,  each  rural  sound : 

If  chance  with  nymph-like  step  fair  virgin  pass, 

What  pleasing  seem'd,  for  her  now  pleases  more, 

She  most,  and  in  her  look  sums  all  delight. 

Such  pleasure  took  the  Serpent  to  behold  455 

This  flow'ry  plat,  the  sweet  recess  of  Eve 

Thus  early,  thus  alone.     Her  heav'nly  form 

Angelic,  but  more  soft  and  feminine, 

Her  graceful  innocence,  her  ev'ry  air 

Of  gesture  or  least  action,  overawed  460 

His  malice,  and  with  rapine  sweet  bereaved 

His  fierceness  of  the  fierce  intent  it  brought. 

That  space  the  Evil  One  abstracted  stood 

441.  Laertes*  son:  Ulysses,  who,  on  his  return  from  Troy,  was  generously 
entertained  by  King  Alcinous,  the  proprietor  of  a  celebrated  garden.  Pliny 
tells  us  that  there  was  nothing  which  the  ancients  more  admired  than  the 
gardens  of  the  Hesperides,  and  those  of  Alcinous  and  Adonis.  To  such  as 
these  Milton  compares  that  particular  part  of  Paradise,  more  delicious  than 
any  other,  upon  which  the  tasteful  Eve  had  employed  the  labour  of  her 
bands. 

442-43.  Or  that,  not  mystic:  Not  fabulous  as  the  rest ;  not  allegorical  as 
some  have  fancied;  but  a  real  garden,  which  Solomon  made  for  his  wife,  the 
daughter  of  PharaoL,  king  of  Egypt.  See  Canticles.  And  thus,  as  the 
most  beautiful  countries  in  the  world  (IV.  268-285)  could  not  vie  with  Para- 
dise, so  neither  could  the  most  delicious  gardens  equal  this  jiotnry  plat,  tht 
sweet  recess  of  Eve  (IX.  4-'>6) . — X. 

450.  Tedded  grots :  Grass  just  mowed,  and  spread  for  drying. — R. 

452.  Chance :  By  chance. 

463-64.  Abstracted  stood  from  his  own  evil,  $c. :  This  passage  i«  pre-emi 
nently  beautiful,  and  of  extraordinary  originality. — E.  B. 
17  Y  • 


386  PARADISE    LOST. 

From  his  own  evil,  and  for  the  time  remain''! 

Stupidly  good  ;  of  enmity  disarm 'd,  465 

Of  guile,  of  hate,  of  envy,  of  revenge  ; 

But  the  hot  Hell  that  always  in  him  burns, 

Though  in  mid  Heaven,  soon  ended  his  delight, 

And  tortures  him  now  more,  the  more  he  sees 

Of  pleasure  not  for  him  ordain'd.     Then  soon  470 

Fierce  hate  he  recollects  ;  and  all  his  thoughts 

Of  mischief,  gratulating,  thus  excites  : 

Thoughts,  whither  have  ye  led  me  !     With  what  sweet 
Compulsion  thus  transported  to  forget 

What  hither  brought  us  !  hate,  not  love,  nor  hope  475 

Of  Paradise  for  Hell,  hope  here  to  taste 
Of  pleasure,  but  all  pleasure  to  destroy, 
Save  what  is  in  destroying  :  other  joy 
To  me  is  lost.     Then  let  me  not  then  let  pass 
Occasion  which  now  smiles.     Behold  alone  480 

The  woman,  opportune  to  all  attempts, 
Her  husband,  for  I  view  far  round,  not  nigh, 
Whose  higher  intellectual  more  I  shun, 
And  strength,  of  courage  haughty,  and  of  limb 
Heroic  built,  though  of  terrestrial  mould,  485 

Foe  not  informidable,  exempt  from  wound, 
I  not ;  so  much  hath  Hell  debased,  and  pain 
Enfeebled  me,  to  what  I  was  in  Heav'n. 
She  fair,  divinely  fair,  fit  love  for  Gods  ; 

468.  Though  in  mid  Heaven :  That  is,  though  he  were  transported  to  th« 
midst  of  Heaven  ;  or,  it  may  be  understood  as  implying,  that  he  sometime* 
was  in  Heaven — an  interpretation  sanctioned  by  Job,  i.  6 ;  ii.  1 ;  and  by  * 
passage  in  Paradise  Regained,  1. 366: 

" nor  from  the  Heaven  of  heaven* 

Hath  he  excluded  my  retort  sometime*,"  fee. 

472.  Gratulating :  Employing  a  lively  style  of  address,  thus  excite*  all 
his  thoughts  of  mischief. 

478.  Other  joy  to  me  it  lott :  Corresponding  with  the  sentiment  attributed 
to  him  in  Book  IV.  110:  , 

"  Evil  be  thou  my  Rood,"  tc. 

481.  Opportune,  tfc. :  Favourably  situated  for  all  attempts. 
489.  Lav*:  Object  of  love. 


BOOK  ix.  887 

Not  terrible,  though  terror  be  in  love  490 

And  beauty,  not  approach'd  by  stronger  hate, 
Hate  stronger,  under  show  of  love  well  feign 'd  ; 
The  way  which  to  her  ruin  now  I  tend. 

So  spake  th'  enemy  of  mankind,  inclosed 
In  serpent,  inmate  bad,  and  toward  Eve  495 

Address'd  his  way,  not  with  indented  wave, 
Prone  on  the  ground,  as  since,  but  on  his  rear, 
Circular  base  of  rising  folds,  that  tower'd 
Fold  above  fold  a  surging  maze,  his  head 
Crested  aloft,  and  carbuncle  his  eyes  ;  500 

With  burnish'd  neck  of  verdant  gold,  erect 
Amidst  his  circling  spires,  that  on  the  grass 
Floated  redundant.     Pleasing  was  his  shape, 
And  lovely  :  never  since  the  serpent  kind 
Lovelier :  not  those  that  in  Illyria  changed  505 

490.  Though  terror,  fyc. :  That  is,  though  an  awe-inspirir.g  majesty  be  in 
love  (amiableness)  and  beauty  (when),  not  approached  by  stronger  hate,  a 
hatred  which  overpowers  such  majesty,  and  causes  it  to  be  disregarded ;  hate 
ttronger,  shown  to  be  the  stronger,  under  thow,  fyc.,  that  is,  from  the  disguise 
of  well-feigned  love,  which  I  have  assumed. 

496.  Address1  d:  Directed.  With  indented  wave:  With  a  motion  in  and 
out,  like  the  teeth  of  a  saw. 

499.  Fold  above  fold,  ffc. :  Our  author  has  not  only  imitated  Ovid,  but  has 
ransacked  all  the  good  poets  who  have  ever  made  a  remarkable  description 
of  a  serpent. — N. 

504.  Satan  is  not  here  compared,  and  preferred  to  the  finest  and  most 
memorable  serpents  of  antiquity — the  Python  and  the  rest ;  but  only  to  the 
most  memorable  of  those  serpents  into  which  others  were  transformed,  and 
with  the  greater  propriety,  as  he  was  himself  now  transformed  info  a  ser- 
pent And  in  this  view  it  is  said  that  none  were  lovelier — not  those  that 
tn  Illyria  changed  Hermione  and  Cadmus  (that  is,  varied  their  external  form; 
far  these  persons  still  retained  their  sense  and  memory  as  Ovid  relates,  just 
u  Satan  was  Satan  still  when  enclosed  in  the  form  of  a  serpent) . 

This  Cadmus,  together  with  his  wife  Hermione,  or  Harmonia  (as  some- 
times written) ,  leaving  Thebes  in  Baeotia,  which  he  had  founded,  and  for 
diverse  misfortunes  quitted,  and  coming  into  Illyria,  they  were  both  turned 
into  serpents,  for  having  slain  one  sacred  to  Mars  (Ovid,  Met.  Book  IV.) 
— N. 

•'ii.i.  Not  thott :  Not  those  serpents  w«r«  more  beautiful  that,  &c. 


?88  PARADISE    LOST 

Hermione  and  Cadmus,  or  the  God 

In  Epidaurus  ;  nor  to  which  transform 'd 

Aumioniun  Jove,  or  Capitoline  was  seen  ; 

He  with  Olympias,  this  with  her  who  bore 

Scipio  the  bight  of  Rome.     With  tract  oblique  510 

At  first,  as  one  who  sought  access,  but  fear'd 

To  interrupt,  sidelong  he  works  his  way. 

As  when  a  ship  by  skilful  steersman  wrought, 

Nigh  river's  mouth  or  foreland,  where  the  wind 

Veers  oft,  as  oft  so  steers,  and  shifts  her  sail,  515 

So  varied  he,  and  of  his  tortuous  train 

Curl'd  many  a  wanton  wreath  in  sight  of  Eve, 

To  lure  her  eye  :  she  busied,  heard  the  sound 

Of  rustling  leaves,  but  minded  not,  as  used 

To  such  disport  before  her  through  the  field  520 

From  ev'ry  beast ;  more  duteous  at  her  call 

Than  at  Circean  call  the  herd  disguised. 

506-7.  Or  the  god  in  Epidaurut :  That  is,  .£sculapius  the  god  of  physic, 
the  son  of  Apollo,  who  was  worshipped  at  Epidaurut,  a  city  of  Pelopon- 
nessus,and  being  sent  for  to  Rome,  in  the  time  of  a  plague,  assumed  the  form 
of  a  serpent  and  accompanied  the  ambassadors  (Livy,  Book  XI. ;  Ovid,  Met 
Book  XV.) ;  but  though  he  was  thus  changed  in  appearance,  he  was  still 
&sculapius.  In  ttrpente  Dent,  as  Ovid  calls  him,  XV.  670 ;  the  Deity  in  a 
terpent,  and  under  that  form  continued  to  be  worshipped  at  Rome. — N. 

507.  Nor  were  those  serpents  lovelier,  to  which  tram/armed  Jlmmonian 
Jove,  or  Capitoline  icat  teen  (to  which  Ammonian  Jove,  or  Capitoline 
was  seen  transformed) .  The  first  was  the  Lybian  Jupiter  (called  Jlmmon, 
from  a  Greek  word  signifying  land)  :  the  other  the  Roman,  called  Capitoline 
from  the  Capitol,  his  temple,  at  Rome. 

509.  He  with  Olympiat :  The  first ;  the  pretended  father  of  Alexander  the 
Great,  was  fabled  to  have  conversed  with  Alexander's  mother,  Olympias,  in 
the  form  of  a  serpent. 

509-10.  Thit  vrith  her  who  bore  Scipio  the  hight  of  Rome :  The  latter,  fabled 
in  like  manner,  to  have  been  the  father  of  Scipio  Africanus,  who  raised  bit 
country  and  himself  to  the  highest  pitch  of  glory. — N. 

522.  Circean  call :  Cir«,  a  famous  sorceress,  residing  upon  an  island  on  the 
western  coast  of  Italy.  All  persons  who  landed  on  her  island,  by  tasting 
her  magic  cup,  were  changed  into  the  appearance  of  swine,  and  subject  to 
her  control.  These  are  the  herd  ditguiud.  alluded  to  by  Milton.  Homer, 
OJyss.  x.  235-243 ;  Virg.  &n.  vii.  10V20.  The  fable  illustrate*  the  brutal- 
Izing  inSu«nc««  of  sensual  indulgence* 


BOOK  ix.  389 

He  bolder  now,  uncall'd,  before  her  stood, 

But  as  in  gaze  admiring,  oft  he  bow'd 

His  turret  crest  and  sleek  enamel'd  neck,  525 

Fawning,  and  lick'd  the  ground  whereon  she  trod. 

His  gentle  dumb  expression  turn'd  at  length 

The  eye  of  Eve  to  mark  his  play.     He,  glad 

Of  her  attention^gain'd,  with  serpent-tongue 

Organic,  or  impulse  of  vocal  air,  530 

His  fraudulent  temptation  thus  began  : 

Wonder  not,  sov'reign  Mistress,  if  perhaps 
Thou  canst,  who  art  sole  wonder  ;  much  less  arm 
Thy  looks,  the  Heav'n  of  mildness,  with  disdain, 
Displeased  that  I  approach  thee  thus,  and  gaze  535 

Insatiate,  I  thus  single,  nor  have  fear'd 
Thy  awful  brow,  more  awful  thus  retired. 
Fairest  resemblance  of  thy  Maker  fair ! 
Thee  all  things  living  gaze  on,  all  things  thine 
By  gift,  and  thy  celestial  beauty  adore  540 

With  ravishment  beheld !  there  best  beheld 
Where  universally  admired  :  but  here 
In  this  inclosure  wild,  these  beasts  among, 
Beholders  rude,  and  shallow  to  discern 

Half  what  in  thee  is  fair,  one  man  except,  545 

Who  sees  thee  ?  (and  what  is  one  ?)  who  should'st  be  seen 
A  Goddess  among  Gods,  adored  and  serv'd 
By  Angels  numberless,  thy  daily  train. 

So  glozed  the  Tempter,  and  his  proem  tuned ; 

530.  Organic,  or  impulse  of  vocal  air :  That  the  Devil  moved  the  serpent's 
tongue,  and  used  it  as  an  instrument  to  form  the  tempting  speech  he  made  to 
Eve.  is  the  opinion  of  some ;  that  he  formed  a  voice  by  impression  of  the 
sounding  air,  distant  from  the  serpent,  is  that  of  others,  of  which  our  author 
has  left  the  curious  to  their  choice. — H. 

531.  This  speech  is  similar  to  that(V.  37)  which  Satan  had  made  to  her 
in  her  dream,  and  it  had  a  fatal  effect.     To  cry  her  up  as  a  goddess,  was  the 
readiest  way  to  make  her  a  mere  mortal. — N. 

537.  Retired:  Secluded. 

549.  Glozed:  Flattered.    Proem  tuned:  Skilfully  suited  his  introduction 
to  the  end  in  view. 


390  PARADISE   LOST. 

Into  the  heart  of  Eve  his  words  made  way,  550 

Though  at  the  voice  much  marvelling.     At  length, 
.Not  unatnozcd,  she  thus  in  answer  spake  : 

What  may  this  mean  ?     Language  of  man  pronounced 
By  tongue  of  brute,  and  human  sense  express'd  ! 
The  first  at  least  of  these  I  thought  denied  555 

To  beasts,  whom  God  on  their  creation-day 
Created  mute  to  all  articulate  sound : 
The  latter  I  demur  ;  for  in  their  looks 
Much  reason,  and  in  their  action  oft  appears. 
Thee,  Serpent,  subtlest  beast  of  all  the  field,  560 

I  knew,  but  not  with  human  voice  endued. 
Redouble  then  this  miracle,  and  say, 
How  cam'st  thou  speakable  of  mute ;  and  how 
To  me  so  friendly  grown  above  the  rest 

Of  brutal  kind,  that  daily  are  in  sight !  565 

Say  !  for  such  wonder  claims  attention  due. 

To  whom  the  guileful  Tempter  thus  replied : 
Empress  of  this  fair  world,  resplendent  Eve, 
Easy  to  me  it  is  to  tell  thee  all 

What  thou  coinmand'st ;  and  right  thou  should'st  be  obey'd. 
I  was  at  first  as  other  beasts  that  graze  570 

The  trodden  herb,  of  abject  thoughts  and  low, 
As  was  my  food  :  nor  aught  but  food  discern'd, 
Or  sex,  and  apprehended  nothing  high  ; 

Till  on  a  day  roving  the  field,  I  chanced  575 

A  goodly  tree  far  distant  to  behold, 
Loaden  with  fruit  of  fairest  colours  mii'd, 
Ruddy  and  gold.     I  nearer  drew  to  gaze  ; 
When  from  the  boughs  a  savoury  odour  blown, 
Grateful  to  appetite,  more  pleased  my  sense  580 

Than  smell  of  sweetest  fennel,  or  the  teats 

558.  The  latter  I  demur:  Compared  with  lines  554-55,  this  phrase  seem* 
to  mean :  Of  the  tatter's  being  denied,  I  doubt ;  in  other  words,  I  doubt 
whether  human  sense  is  denied  altogether  to  beasts. 

563.  Speakable  of  mute :  Capable  of  speaking,  baring  been  previously 
dumb. 


BOOK    IX.  391 

Of  ewe  or  goat  dropping  with  milk  at  ev'n, 

Unsuck'd  of  lamb  or  kid,  that  tend  their  play. 

To  satisfy  the  sharp  desire  I  had 

Of  tasting  those  fair  apples,  I  resolved  685 

Not  to  defer ;  hunger  and  thirst  at  once 

(Pow'rful  persuaders)  quicken'd  at  the  scent 

Of  that  alluring  fruit,  urged  me  so  keen. 

About  the  mossy  trunk  I  wound  me  soon, 

For  high  from  ground  the  branches  would  require  590 

Thy  utmost  reach  or  Adam's  :  Round  the  tree 

All  other  beasts  that  saw,  with  like  desire 

Longing  and  envying  stood,  but  could  not  reach. 

Amid  the  tree  now  got,  where  plenty  hung 

Tempting  so  nigh,  to  pluck  and  eat  my  fill  595 

I  spared  not ;  for  such  pleasure  till  that  hour 

At  feed  or  fountain  never  had  I  found. 

Sated  at  length,  ere  long  I  might  perceive 

Strange  alteration  in  me,  to  degree 

Of  reason  in  my  inward  pow'rs,  and  speech  600 

Wanted  not  long,  though  to  this  shape  retain'd. 

Thenceforth  to  speculations  high  or  deep 

I  turn'd  my  thoughts,  and  with  capacious  mind, 

Consider'd  all  things  visible  in  Heav'n, 

Or  Earth,  or  Middle  ;  all  things  fair  and  good  :  605 

But  all  that  fair  and  good  in  thy  divine 

Semblance,  and  in  thy  beauty's  heav'nly  ray 

United  I  beheld.     No  fair  to  thine 

Equivalent  or  second ;  which  compell'd 

Me  thus,  though  importune  perhaps,  to  come  610 

And  gaze,  and  worship  thee,  of  right  declared 

583.  Tend :  Are  attentive  to. 
597.  Feed :  Time,  or  act  of  eating ;  meal. 

599-601.  To  degree  of  reason:   To  the  higher  state  of  reason,  &c. ,    to 
that  degree  in  which  I  was  endowed  with  reason.     Wanttd  •  I  wanted. 
605.  Middle :  Space  between  Heaven  and  Earth. 
607.  Semblance:  Form. 

610.  Importune :  Unseasonable,  or  troublesome. 
17* 


392  PARADISE    LOST. 

Sov'reign  of  creatures,  universal  Dame. 

So  talk'd  the  spirited  sly  Snake  ;  and  Eve, 
Yet  more  amazed,  unwary,  thus  replied : 
Serpent,  thy  overpraising  leaves  in  doubt  615 

The  virtue  of  that  fruit,  in  thee  first  proved. 
But  say,  where  grows  the  tree  ?  from  hence  how  far  ? 
For  many  are  the  trees  of  God  that  grow 
In  Paradise,  and  various,  yet  unknown 

To  us,  in  such  abundance  lies  our  choice,  620 

As  leaves  a  greater  store  of  fruit  untouch'd, 
Still  hanging  incorruptible,  till  men 
Grow  up  to  their  provision,  and  more  hands 
Help  to  disburden  Nature  of  her  birth. 

To  whom  the  wily  adder,  blithe  and  glad :  625 

Empress  the  way  is  ready,  and  not  long ; 
Beyond  a  row  of  myrtles,  on  a  flat, 
Fast  by  a  fountain,  one  small  thicket  past 
Of  blowing  myrrh  and  balm.     If  thou  accept 
My  conduct,  I  can  bring  thee  thither  soon.  630 

Lead  then,  said  Eve.     He  leading  swiftly  roll'd 
In  tangles,  and  made  intricate  seem  straight, 
To  mischief  swift.     Hope  elevates,  and  joy 
Brightens  his  crest ;  as  when  a  waud'ring  fire. 

812.  Dame:  Formerly  a  term  of  great  respect  and  title  of  honour.    Mil- 
ton here  uses  it  as  synonymous  with^uern  in  line  684. 
613.  Spirited:  Actuated  by  a  spirit,  or  intelligent  mind. 

615.  Over-praising  was  no  indication  of  the  reason  he  claimed  to  have 
acquired  by  eating  the  fruit 

616.  Prmfd:  Tried. 

623.  Up  to  their  prmition :  To  such  a  number  as  to  be  able  to  consume 
what  the  trees  provide. 

630.  Conduct:  Guidance. 

633.  In  tangle*:  In  a  complicated  manner. 

634-42.  Hope  devote*,  ffc. :  This  similitude  is  not  only  very  beautiful,  but 
the  closest  in  the  whole  poem,  where  the  serpent  is  described  as  rolling  tor- 
ward  in  all  his  pride,  animated  by  the  evil  spirit,  and  conducting  Eve  to  her 
destruction,  while  Adam  was  at  too  great  a  distance  from  her  to  give  her  his 
assistance  ;  all  these  particulars  being  wrought  into  the  similitude. — A. 


BOOK  ix.  393 

Compact  of  unctuous  vapour,  which  the  night  635 

Condenses,  and  the  cold  environs  round, 

Kindled  through  agitation  to  a  flame, 

Which  oft,  they  say,  some  evil  Spirit  attends, 

Hov'ring  and  blazing  with  delusive  light, 

Misleads  th'  amazed  night-wand'rer  from  his  way 

To  bogs  and  mires,  and  oft  through  pond  or  pool,  640 

There  swallow'd  up  and  lost,  from  succour  far : 

So  glister'd  the  dire  Snake,  and  into  fraud 

Led  Eve^  our  credulous  mother,  to  the  tree 

Of  prohibition,  root  of  all  our  woe  !  645 

Which  when  she  saw,  thus  to  her  guide  she  spake : 

Serpent,  we  might  have  spared  our  coming  hither, 
Fruitless  to  me,  though  fruit  be  here  to  excess, 
The  credit  of  whose  virtue  rest  with  thee, 
Wondrous  indeed,  if  cause  of  such  effects.  650 

But  of  this  tree  we  may  not  taste  nor  touch  ; 
God  so  commanded,  and  left  that  command 
Sole  daughter  of  his  voice  :  the  rest,  we  live 
Law  to  ourselves  ;  our  reason  is  our  law. 

To  whom  the  Tempter  guilefully  replied  :  655 

Indeed  !  Hath  God  then  said,  that  of  the  fruit 
Of  all  these  garden-trees  ye  shall  not  eat, 
Yet  Lords  declared  of  all  in  earth  or  air  ? 

To  whom  thus  Eve,  yet  sinless  :  Of  the  fruit 
Of  each  tree  in  the  garden  we  may  eat :  660 

But  of  the  fruit  of  this  fair  tree  amidst 
The  garden,  God  hath  said,  Ye  shall  not  eat 

635.  Compact :  Composed,  consisting.  636.  Cold :  Cold  air. 

643.  Glittered:  Shone,  sparkled.     Fraud:  Hurt,  injury;  used  by  Milton 
in  the  Latin  signification,  JEn.  x.  72. 

644.  Tree  of  prohibition :    Hebrew  form   of  expression   for   "piohibited 
tree." 

647.  A  play  upon  the  word  fruit,  used  figuratively  in  the  first  instance. 

653.  Daughter  of  hit  voice :  A  beautiful  Hebraistic  form  of  expression,  to 
denote  precept  or  command — the  utterance  of  the  voice.  Sole  daughter :  The 
only  command  given  to  our  first  parents.  The  rest :  A  classical  idiom  for  a» 
to  other  things. 


394  PARADISE    LOST. 

Thereof,  nor  shall  ye  touch  it,  lest  ye  die. 

She  scarce  had  said,  though  brief,  when  now  more  bold 
The  Tempter,  but  with  show  of  zeal  and  love  665 

To  Man,  and  indignation  at  his  wrong, 
New  part  puts  on,  and  as  to  passion  moved, 
Fluctuates  disturbed,  yet  comely,  and  in  act 
Raised,  as  of  some  great  matter  to  begin. 
As  when  of  old  some  orator  renown  'd  670 

In  Athens  or  free  Rome,  where  eloquence 
Flourish'd,  since  mute,  to  some  great  cause  address'd 
Stood  in  himself  collected,  while  each  part, 
Motion,  each  act  won  audience,  ere  the  tongue, 
Sometimes  in  hight,  began,  as  no  delay  675 

Of  preface  brooking  through  his  zeal  of  right : 
So  standing,  moving,  or  to  hight  up  grown, 
The  Tempter,  all  impassioned,  thus  began  : 

0  sacred,  wise,  and  wisdom-giving  Plant, 
Mother  of  science,  now  I  feel  thy  pow'r  680 

Within  me  clear,  not  only  to  discern 
Things  in  their  causes,  but  to  trace  the  ways 
Of  highest  agents,  deem'd  however  wise. 
Queen  of  this  universe,  do  not  believe 

Those  rigid  threats  of  death  :  ye  shall  not  die.  €35 

IIow  should  ye  ?  by  the  fruit  ?     It  gives  you  life 
To  knowledge  ;  by  the  thrcat'ner  ?     Look  on  me, 
Me  who  have  touch'd  and  tasted,  yet  both  live, 
And  life  more  perfect  have  attaiu'd  than  fate 
Meant  me,  by  venturing  higher  than  my  lot.  690 

Shall  that  be  shut  to  Man,  which  to  the  Beast 
Is  open  ?  or  will  God  incense  his  ire 
For  such  a  petty  trespass,  and  not  praise 
Rather  your  dauntless  virtue,  whom  the  pain 

674.  Motion :  Each  is  understood  before  this  word 
676.  Brooking :  Enduring  no  delay  of  preface,  &c. 

683.    Ye  thatt  not  die :  Our  author  artfully  continues  to  make  the  serpent 
confirm  this  statement  by  a  reference  to  his  own  case. 
687.  To  knowledge:  (In  addition)  to  knowledge. 


BOOK  ix.  395 

Of  death  denounced,  whatever  thing  death  be,  695 

Deterr'd  not  from  achieving  what  might  lead 

To  happier  life,  knowledge  of  good  and  evil ! 

Of  good,  how  just !  of  evil,  if  what  is  evil 

Be  real,  why  not  known,  since  easier  shunn'd  ? 

God  therefore  cannot  hurt  ye  and  be  just :  700 

Not  just,  not  God  ;  not  fear'd  then,  nor  obey'd : 

Your  fear  itself  of  death  removes  the  fear. 

Why  then  was  this  forbid  ?     Why  but  to  awe, 

Why  but  to  keep  ye  low  and  ignorant, 

His  worshippers.     He  knows  that  in  the  day  705 

Ye  eat  thereof,  your  eyes  that  seem  so  clear, 

Yet  are  but  dim,  shall  perfectly  be  then 

Open'd  and  clear'd,  and  ye  shall  be  as  Gods, 

Knowing  both  good  and  evil  as  they  know. 

That  ye  shall  be  as  Gods,  since  I  as  Man,  710 

Internal  Man,  is  but  proportion  meet ; 

702.  Your  fear,  tfc. :  Justice  is  inseparable  from  the  very  being  and 
essence  of  God,  so  that  could  he  be  unjust,  he  would  be  no  longer  God,  and 
then  neither  to  be  obeyed  nor  feared ;  so  that  the  fear  of  death,  which  does 
imply  injustice  in  God,  destroys  itself,  because  God  can  as  well  cease  to  be, 
as  cease  to  be  just :  a  Satanic  syllogism. — H. 

708-9.  Satan's  language  is  so  constructed  that  while  he  meant  one  thing, 
she  would  naturally  understand  another.  By  "  opening  the  eyes"  she  under- 
stood a  farther  and  higher  degree  of  wisdom ;  but  he  meant  it  of  their  per- 
ceiving their  own  misery  and  feeling  remorse  of  conscience.  By  "  being 
as  Gods"  (Elohim) ,  she  probably  understood  the  being  elevated  almost  to  an 
equality  with  the  Deity  himself  in  point  of  knowledge  and  dignity ;  but  he 
probably  meant  it  of  their  being  brought  to  the  condition  of  the  angels  that 
fell,  as  angels  are  sometimes  styled  Elohim,  Ps.  viii.  G.  By  "  knowing  good  and 
evil/'  she  doubtless  understood  a  kind  of  divine  omniscence ;  whereas  hi 
meaning  was,  that  they  should  have  a  woeful  experience  of  the  difference  be 
tween  good  and  evil,  or  between  happiness  and  misery,  such  as  he  himself 
had.  The  same  equivocal  character  distinguished  the  responses  of  the  ancient 
oracles,  which  were  probably  the  special  engines  of  Satan ;  and  wicked  de- 
ceivers in  all  ages  have  employed  the  same  diabolical  subtlety  in  the  use  of 
double  senses,  to  compass  their  ends,  concealing  the  essence  of  a  lie  under 
the  semblance  of  the  truth. — Busii. 

710-11.  Since  I  (have  become)  as  man,  internal  man:  That  is,  intellectu- 
ally. 


396  PARADISE    LOST. 

I,  of  brute,  human  ;  ye,  of  human,  Gods. 
So  ye  shall  die  perhaps,  by  putting  off 
Human,  to  put  on  Gods  ;  death  to  be  wish'd, 
Tho'  threatcn'd,  which  no  worse  than  this  can  bring.  715 

And  what  are  Gods,  that  Man  may  not  become 
As  they,  participating  Godlike  food  ? 
The  Gods  are  first,  and  that  advantage  use 
On  our  belief,  that  all  from  them  proceeds. 
I  question  it ;  for  this  fair  earth  I  see,  720 

YVarm'd  by  the  sun,  producing  ev'ry  kind  ; 
Them  nothing.     If  they  all  things,  who  inclosed 
Knowledge  of  good  and  evil  in  this  tree, 
That  whoso  eats  thereof,  forthwith  attains 
Wisdom  without  their  leave  ?  and  wherein  lies  725 

Th'  offence,  that  Man  should  thus  attain  to  know  ? 
What  can  your  knowledge  hurt  him,  or  this  tree 
Impart  against  his  will,  if  all  be  his  ? 
Or  is  it  envy  ?     And  can  envy  dwell 

In  heav'nly  breasts  ?     These,  these,  and  many  more  730 

Causes,  import  your  need  of  this  fair  fruit. 
Goddess  humane,  reach  then,  and  freely  taste. 
He  ended,  and  his  words,  replete  with  guile, 
Into  her  heart  too  easy  entrance  won. 

Fix'd  on  the  fruit  she  gazed,  which  to  behold  735 

Might  tempt  alone  ;  and  in  her  ears  the  sound 
Yet  rung  of  his  persuasive  words,  irapregn'd 
With  reason,  to  her  seeming,  and  with  truth : 

712.  /  (who  am)  of  brvte  (animals,  have  become)  human;  ye  (who  arc) 
of  human  (beings,  shall  become)  godt. 

713.  So :  That  is,  by  putting  off,  &c. 

714.  To  put  on  godt :  To  become  like  gods. 

722.  Thtm  nothing :  I  see  them  (producing)  nothing.  If  they  (produced)  all 
thing*,  &c.  See  line  719. 

729-30.  Can  envy,  Sft. :  Suggested  to  the  poet  very  probably  by  the  well- 
known  interrogatory  at  the  opening  of  the  jEneid,  uTantrne  aniinis  ccrles- 
tibus  ir.e  ?" 

731.  Import:  Indicate. 

738.  To  her  teeming :  To  her  apprehension,  or,  as  seemed  to  her. 


BOOK  ix.  397 

Meanwhile  the  hour  of  noon  drew  on,  and  waked 

An  eager  appetite,  raised  by  the  smell  740 

So  savoury  of  fruit,  which  with  desire, 

Inclinable  now  grown  to  touch  or  taste, 

Solicited  her  longing  eye  ;  yet  first, 

Pausing  a  while,  thus  to  herself  she  mused  : 

Great  are  thy  virtues,  doubtless,  best  of  fruits,  745 

Though  kept  from  man,  and  worthy  to  be  admired, 
Whose  taste,  too  long  forborn,  at  first  assay 
Gave  elocution  to  the  mute,  and  taught 
The  tongue  not  made  for  speech  to  speak  thy  praise. 
Thy  praise  he  also,  who  forbids  thy  use,  750 

Conceals  not  from  us,  naming  thee  the  tree 
Of  knowledge,  knowledge  both  of  good  and  evil : 
Forbids  us  then  to  taste  ;  but  his  forbidding 
Commends  thee  more,  while  it  infers  the  good 
By  thee  communicated,  and  our  want :  755 

For  good  unknown,  sure  is  not  had  ;  or  had 
And  yet  unknown,  is  as  not  had  at  all. 
In  plain  then,  what  forbids  he  but  to  know  ; 
Forbids  us  good  !  forbids  us  to  be  wise  ! 

Such  prohibitions  bind  not.     But  if  death  760 

Bind  us  with  after-bands,  what  profits  then 
Our  inward  freedom  r     In  the  day  we  eat 
Of  this  fair  fruit,  our  doom  is,  we  shall  die. 
How  dies  the  Serpent  ?  he  hath  eaten  and  lives, 
And  knows,  and  speaks,  and  reasons,  and  discerns  :  765 

Irrational  till  then.     For  us  alone 
Was  death  invented  ?  or  to  us  denied 
This  intellectual  food,  for  beasts  reserved  ? 

740.  dn  eager  appetite :  This  is  a  circumstance  beautifully  added  by  our 
mthor  to  the  Scripture  account,  in  order  to  make  the  folly  and  impiety  of 
Eve  appear  less  extravagant  and  monstrous. — N. 

742.  Inclinable :  Somewhat  disposed. 

750.  Thy  praise :  Thy  worthiness  of  praise. 

658.  In  plain  then :  In  plain  (language)  then. 

761.  dfter-bandt :  Future  links. 


3°8  PARADISE    LOST. 

For  beasts  it  seems ;  yet  that  one  beast  which  first 

Hath  tasted,  envies  not,  but  brings  with  joy  770 

The  good  befall'n  him,  author  unsuspect, 

Friendly  to  man,  far  from  deceit  or  guile. 

What  fear  I  then  r     Rather,  what  know  to  fear 

Under  this  ignorance  of  good  and  evil, 

Of  God  or  death,  of  law  or  penalty  ?  775 

Here  grows  the  cure  of  all,  this  fruit  divine, 

Fair  to  the  eye,  inviting  to  the  taste, 

Of  virtue  to  make  wise.     What  hinders  then 

To  reach,  and  feed  at  once  both  body  and  mind  ? 

So  saying,  her  rash  hand,  in  evil  hour,  780 

Forth  reaching  to  the  fruit,  she  pluck'd,  she  eat ! 
Earth  felt  the  wound  ;  and  Nature  from  her  seat 
Sighing,  through  all  her  works  gave  signs  of  woe, 
That  all  was  lost !     Back  to  the  thicket  slunk 
The  guilty  Serpent,  and  well  might,  for  Eve,  785 

Intent  now  wholly  on  her  taste,  nought  eke 
Regarded  ;  such  delight  till  then,  as  seem'd, 
In  fruit  she  never  tasted,  whether  true 
Or  fancy'd  so,  through  expectation  high 

Of  knowledge  ;  nor  was  Godhead  from  her  thought.  790 

Greedily  she  ingorged  without  restraint 
And  knew  not  eating  death.     Satiate  at  length, 
And  heightened  as  with  wine,  jocund,  and  boon, 
Thus  to  herself  she  pleasingly  began  : 

771.  Jiuthor  wuutpect:  Relater  (of  the  good  befallen  him)  not  to  be  sus- 
pected. 

781-5.  So  toying,  tfc. :  When  Dido,  in  the  fourth  jEneid,  166-68,  yielded 
to  that  fatal  temptation  which  ruined  her,  Virgil  tells  us  the  earth  trembled, 
the  heavens  were  filled  with  flashes  of  lightning,  and  the  nymphs  howled 
upon  the  mountain-tope.  Milton,  in  the  same  poetical  spirit,  has  described 
all  nature  as  disturbed  upon  Eve's  eating  the  forbidden  fruit. — A. 

792.  Kttfw  not  eating  dtath  '•  Knew  not  (she  was)  eating  that  which  HMth> 
procuring  cause  of  death. 

794.  Thut  to  hertelf,  trc. :  As  our  author  had.  in  the  preceding  conference 
betwixt  our  first  parents,  described,  with  the  greatest  art  and  decency,  the 
subordination  and  inferiority  of  the  female  character  in  the  strength  of  rea- 
son and  understanding,  so  in  this  soliloquy  of  Eve's,  after  tasting  the  forbid- 


BOOK  iz.  399 

0  sov'reigu,  virtuous,  precious  of  all  trees  795 

In  Paradise,  of  operation  blest 
To  sapience,  hitherto  obscured,  infumed, 
And  thy  fair  fruit  let  hang,  as  to  no  end 
Created  ;  but  henceforth  my  early  care, 

Not  without  song,  each  morning,  and  due  praise,  800 

Shall  tend  thee,  and  the  fertile  burden  ease 
Of  thy  full  branches,  offer'd  free  to  all ; 
Till,  dieted  by  thee,  I  grow  mature 
In  knowledge,  as  the  Gods  who  all  things  know ; 
Though  others  envy  what  they  cannot  give ;  805 

For  had  the  gift  been  theirs,  it  had  not  here 
Thus  grown.     Experience,  next  to  thee  I  owe, 
Best  guide  ;  not  following  thee  I  had  remain'd 
In  ignorance  :  thou  open'st  Wisdom's  way, 
And  giv'st  access,  though  secret  she  retire.  810 

And  I  perhaps  am  secret  •  Heav'n  is  high, 

den  fruit,  one  may  observe  the  same  judgment,  in  his  varying  and  adapting 
it  to  the  condition  of  her  fallen  nature.  Instead  of  those  little  defects  in  her 
intellectual  faculties  before  the  fall,  which  were  sufficiently  compensated  by 
her  outward  charms,  and  were  rather  softening  than  blemishes  in  her  cha- 
racter, we  see  her  now  running  into  the  greatest  absurdities,  and  indulging 
the  wildest  imaginations. — THYER. 

795.  Virtuous :  Efficacious.  Precious  of  all  trees :  Most  precious,  &c. ; 
the  positive  degree,  as  is  common  in  the  ancient  classics,  being  used  for  the 
superlative. 

796-97.  Of  operation  blest  to  sapience :  Of  happy  operation,  or  influence,  to 
wisdom — that  is,  for  the  imparting  of  wisdom.  Infamed :  Defamed. 

801.  Tend:  Take  care  of.     Ease:  Lighten. 

805.  Though  others  envy,  Sfc. :  She  means  the  gods,  though  for  decency's 
sake  she  names  them  not.  She  is  now  arrived  at  that  pitch  of  impiety, 
that  she  attributes  envy  to  the  gods,  as  Satan  had  taught  her  (729) ,  and  ques- 
tions whether  this  tree  was  their  gift,  as  Satan  had  likewise  suggested  (718) : 
such  impression  had  his  doctrines  made  on  her. — N. 

807.  I  owe,  best  guide:  To  thee,  Experience,  my  best  guide,  I  am  next  in- 
debted. Experience  (derived  from  the  act  of  tasting)  is  here  personified, 
and  is  used  in  the  nominative  case  independent,  the  word  "  guide"  being  in 
apposition. 

810.  Secret:  Though  she  retire  into  a  secret  place. 

811.  Jim  secret .  She  questions  even  God's  omniscience,  and  flatten  her- 


400  PARADISE    LOST. 

High  and  remote,  to  see  from  thence  distinct 

Each  thing  on  earth,  and  other  care  perhaps 

May  hare  diverted  from  continual  watch 

Our  great  Forbidder,  safe  with  all  his  spies  815 

About  him.     But  to  Adam,  in  what  sort 

Shall  I  appear  :     Shall  I  to  him  make  known 

As  yet  my  change,  and  give  him  to  partake 

Full  happiness  with  me,  or  rather  not, 

But  keep  the  odds  of  knowledge  in  my  pow'r  820 

Without  copartner  ?  so  to  add  what  wants 

In  female  sex,  the  more  to  draw  his  love, 

And  render  me  more  equal,  and  perhaps, 

A  thing  not  undesirable,  sometime 

Superior  ;  for  inferior,  who  is  free  ?  825 

This  may  be  well ;  but  what  if  God  have  seen, 

And  death  ensue  ?     Then  I  shall  be  no  more  ; 

And  Adam,  wedded  to  another  Eve, 

Shall  live  with  her  enjoying  ;  I  extinct. 

A  death  to  think  !     Confirm 'd  then,  I  resolve  830 

Adam  shall  share  with  me  in  bliss  or  woe  : 

So  dear  I  love  him,  that  with  him  all  deaths 

I  could  endure  ;  without  him  live  no  life. 

So  saying,  from  the  tree  her  step  she  turned : 
But  first  low  rev'rence  done,  as  to  the  PowV  835 

self  that  she  is  still  in  secret,  like  other  sinners,  who  say,  "  The  Lord  shall 
not  see,  neither  shall  the  God  of  Jacob  regard  it,"  Ps.  xciv.  7. — X. 

812.  High:  Too  high,  &c. 

815.  Safe :  Beyond  the  power  to  harm — not  to  be  dreaded;  rather  an  un- 
usual sense  of  the  word,  as  in  the  familiar  phrases,  "  I  have  him  safe ;"  u  he 
is  safe  asleep." 

818.  To  give  to  partake:  An  expression  similar  to  what  is  found  in  Latin 
authors  and  Greek.  Horn.  Iliad,  i.  18;  Virg.  JEn.  i.  65,  79,  522;  also  in 
Milton,  I.  736  ;  III.  243. 

824-25.  Sometime  tuptrior:  The  thought  of  attaining  the  superiority  over 
her  husband,  is  very  artfully  made  one  of  the  first  that  Eve  entertains  after 
eating  the  forbidden  fruit;  but  still  her  love  of  Adam,  and  jealousy  of  another 
Eve,  prevail  even  over  that :  so  just  is  the  observation  of  Solomon,  Cant 
viii.  6 :  u  Love  is  strong  as  death,  jealousy  is  cruel  as  the  grave." — N. 

835.  But  firtt  low  rcv'rcnct,  tfc. :  This  first  sign  of  idolatry  in  man,  is  well 


BOOK    IX.  401 

That  dwelt  within,  whose  presence  had  infused 

Into  the  plant  sciential  sap,  derived 

From  nectar,  drink  of  Gods.     Adam  the  while 

Waiting,  desirous  her  return,  had  wove 

Of  choicest  flow'rs  a  garland,  to  adorn  840 

Her  tresses,  and  her  rural  labours  crown, 

As  reapers  oft  are  wont  their  harvest-queen. 

Great  joy  he  promised  to  his  thoughts,  and  new 

Solace  in  her  return,  so  long  delay'd  ; 

Yet  oft  his  heart,  divine  of  something  ill,  845 

Misgave  him  :  he  the  falt'ring  measure  felt ; 

And  forth  to  meet  her  went,  the  way  she  took 

That  morn  when  first  they  parted.     By  the  tree 

Of  knowledge  he  must  pass  :  there  he  her  met, 

Scarce  from  the  tree  returning  :  in  her  hand  850 

A  bough  of  fairest  fruit,  that  downy  smiled, 

introduced  as  an  immediate  consequence  of  the  fall.  The  remaining  portion 
of  this  Book  may  be  considered,  I  think,  as  in  some  respects  superior  to  any 
other  part  of  the  poem.  The  mention  of  Adam,  unconscious  of  the  coming 
woe,  weaving  flowers  for  Eve,  is  exquisitely  pathetic  ;  the  misgivings  of  his 
heart  on  meeting  her,  the  description  of  her  agitated  appearance,  and  the 
discourse,  deep  and  passionate,  which  follows,  are  all  conceived  in  the  finest 
vein  of  tragic  genius.  In  no  other  part  of  his  poem  had  Milton  an  oppor- 
tunity of  displaying  his  power  in  the  delineation  of  human  passion,  but  he 
has  here  proved,  that,  had  his  subject  admitted  it,  it  would  have  possessed 
not  less  pathos  than  sublimity. — S. 

838.  Adam  the  while,  fyc. :  Andromache  is  thus  described  as  amusing  her- 
self, and  preparing  for  the  return  of  Hector,  not  knowing  that  he  was 
already  slain  by  Achilles,  Horn.  Iliad,  xxii.  440,  &c. — N. 

845.  Divine  of  something  ill :  Foreboding  or  suspecting  ill ;  a  Latin  phrase, 
as  in  Hor.  Od.  iii.  27 :  10 : 

"  Imfirium  divina  avis  imminentium." 

N. 

8-16.  He  the  j Wring  measure  felt :  This  phrase  may  be  interpreted  either 
in  a  moral  or  physical  sense :  in  the  first,  it  would  mean,  that  he  had  a  pre- 
sentiment of  the  faulty  act  of  his  absent  partner,  for  the  primary,  though 
now  obsolete  meaning  of  the  word  faltering,  is  defective,  faulty.  The  other 
sense  is  thus  given  by  Patrick  Hume.  He  found  his  heart  kept  not  true 
time;  he  felt  the  false  and  intermitting  measure — the  natural  description  of 
our  minds  foreboding  ill,  by  the  unequal  beatings  of  the  heart  and  pulse. 

851.  That  downy  smiled:  That  covered  with  soft  down,  looked  swettly. 

z 


402  PARADISE    LOST. 

New  gather'd,  and  ambrosial  smell  diffused. 

To  him  she  hasted.     In  her  face  excuse 

Came  prologucrand  apology  too  prompt, 

Which  with  bland  words  at  will  she  thus  addressed  :  855 

Hast  thou  not  wonder'd,  Adam,  at  my  stay  ? 
Thee  I  have  miss'd,  and  thought  it  long,  deprived 
Thy  presence  ;  agony  of  love  till  now 
Not  felt !  nor  shall  be  twice  ;  for  never  more 
Mean  I  to  try,  what  rash  untried  I  sought,  860 

The  pain  of  absence  from  thy  sight !     But  strange 
Hath  been  the  cause,  and  wonderful  to  hear. 
This  tree  is  not,  as  we  are  told,  a  tree 
Of  danger  tasted,  nor  to  evil  unknown 

Opening  the  way,  but  of  divine  effect  865 

To  open  eyes,  and  make  them  Gods  who  taste  ! 
And  hath  been  tasted  such.     The  serpent  wise, 
Or  not  restrain'd  as  we,  or  not  obeying, 
Hath  eaten  of  the  fruit,  and  is  become, 

Not  dead,  as  we  are  threatened,  but  thenceforth  870 

Endued  with  human  voice  and  human  sense, 
Reasoning  to  admiration  ;  and  with  me 
Persuasively  hath  so  prevailed,  that  I 
Have  also  tasted,  and  have  also  found 

Th'  effects  to  correspond ;  opener  mine  eyes,  875 

Dim  erst,  dilated  spirits,  ampler  heart, 
And  growing  up  to  Godhead  ;  which  for  thee 
Chiefly  I  sought ;  without  thee  can  despise  : 
For  bliss,  as  thou  hast  part,  to  me  is  bliss  ; 

Virg.  Eccl.  ii.  51.  "And  ambrotial  tmeU  di/uted ;"  a  translation  of  Virg. 
Georg.  iv.  415.— H. 

854.  Prologue :  As  an  introduction  to  the  discourse  that  followed.  A  pro- 
logue is  a  term  generally  appropriated  to  the  speech  or  ode  that  is  delivered 
just  before  a  play  commences.  Hence  the  fitness  of  it  to  express  the  abore 
idea. 

864.  Tatttd:   (When)  tasted 

875.  Openrr  mine  eyet :  More  open  are  mine  eyes. 

876.  Dilated  tpiritt :  Animal  vigour  or  excitability  is  increased. 
879.  jf< :  As  far  as,  or,  to  what  extent. 


BOOK  ;x.  403 

Tedious,  unshared  with  thee,  and  odious  soon.  880 

Thou  therefore  also  taste,  that  equal  lot 

May  join  us,  equal  joy,  as  equal  love  ! 

Lest  thou  not  tasting,  different  degree 

Disjoin  us,  and  I  then  too  late  renounce 

Deity  for  thee,  when  Fate  will  not  permit.  885 

Thus  Eve,  with  count'nance  blithe,  her  story  told ; 
But  in  her  cheek  distemper  flushing  glow'd. 
On  th'  other  side,  Adam,  soon  as  he  heard 
The  fatal  trespass  done  by  Eve,  amazed, 

Astonied  stood  and  blank,  while  horror  chill  890 

Ran  through  his  veins,  and  all  his  joints  relax'd  ; 
From  his  slack  hand  the  garland,  wreath'd  for  Eve, 
Down  dropt,  and  all  the  faded  roses  shed. 
Speechless  he  stood  and  pale,  till  thus  at  length, 
First  to  himself,  he  inward  silence  broke :  895 

0  fairest  of  creation,  last  and  best 
Of  all  God's  works,  Creature  in  whom  excell'd 
Whatever  can  to  sight  or  thought  be  form'd, 
Holy,  divine,  good,  amiable,  or  sweet ! 

How  art  thou  lost !  how  on  a  sudden  lost !  900 

Defaced,  deflow'r'd,  and  now  to  death  devote  ! 
Rather,  How  hast  thou  yielded,  to  transgress 
The  strict  forbiddance  ?  how  to  violate 
The  sacred  fruit  forbidden  ?     Some  cursed  fraud 

890-91.  Blank,  $c. :  Virg.  &n.  ii.  120 

"  Obstupuere  animis,  geliduiqae  per  iraa  cacurrit 
OSM  tremor." 

Also,  xii.  951 : 

"  111!  tolrantur  frigore  membra." 

H. 

892-3.  Down  dropt :  The  beauty  and  expressiveness  of  the  numbers,  as 
well  as  the  beauty  of  the  image  here,  must  strike  every  reader. — N. 

901.  Devote:  Devoted.  " Devota  morti  pectora  liberap,"  Hor.  Od.  iv. 
14:  18. 

This  line  is  a  good  example  of  alliteration :  defaced,  deflower3 'rf,  devote.  The 
ancient  poets  were  fond  of  this  peculiarity  of  diction.  Among  the  moderns 
Dryden  regarded  it  as  a  great  attainment  in  the  art  of  versification.  In  the 
use  of  it  Milton  but  seldom  indulged,  and  has  thus  shown  his  good  taste 


404  PARADISE    LOST. 

Of  enemy  hath  beguiled  thee,  yet  unknown,  905 

And  me  with  thee  hath  ruin'd  !  for  with  thee 

Certain  my  resolution  is  to  die. 

How  can  I  live  without  thee  !  how  forego 

Thy  sweet  converse  and  love  so  dearly  join'd, 

To  live  again  in  these  wild  woods  forlorn !  910 

Should  God  create  another  Eve,  and  I 

Another  rib  afford,  yet  loss  of  thee 

Would  never  from  my  heart.     No,  no,  I  feel 

The  link  of  nature  draw  me  :  flesh  of  flesh, 

Bone  of  my  bone  thou  art ;  and  from  thy  state  915 

Mine  never  shall  be  parted,  bliss  or  woe. 

So  having  said,  as  one  from  sad  dismay 
Recomforted,  and  after  thoughts  disturb'd 
Submitting  to  what  seem'd  remediless, 
Thus  in  calm  mood  his  words  to  Eve  he  turn'd  :  920 

Bold  deed  thou  hast  presumed,  advent'rous  Eye, 
And  peril  great  provoked,  who  thus  hast  dared, 
Had  it  been  only  coveting  to  eye 
That  sacred  fruit,  sacred  to  abstinence, 

Much  more  to  taste  it,  under  ban  to  touch.  925 

But  past  who  can  recall,  or  done  undo  ? 
Not  God  omnipotent,  nor  Fate  :  yet  so 
Perhaps  thou  shalt  not  die  ;  perhaps  the  fact 

909.  So  dearly  joined :  The  line  may  be  thus  interpreted :  The  sweet  con- 
verse and  love  of  thee,  so  dearly  joined  to  me. 

910.  Wild  unodt  forlorn:  How   vastly  expressive  are  these  words,  of 
Adam's  tenderness  and  affection  for  Eve,  as  they  imply  that  the  mere  ima- 
gination of  losing  her  had  already  converted  the  sweets  of  Paradise  into  the 
horrors  of  a  desolate  wilderness. — TIIYER. 

913.   Wmdd  never  be  absent  from,  ffc. 

920.  Thut.  tp. :  He  had,  till  now,  been  speaking  to  himself.  Now  his 
speech  turns  to  Eve,  but  not  with  violence — not  with  noise  and  rage.  It  is 
a  deep,  considerate  melancholy.  The  line  cannot  be  pronounced  but  as  it 
ought — slowly,  gravely. — R. 

925.  San:  Prohibition. 

928.  Perhapt  thou  thalt  not  die :  How  just  a  picture  does  Milton  here  give 
us  of  the  natural  imbecility  of  the  human  mind,  and  its  aptness  to  be  warped 


BOOK    IX.  405 

Is  not  so  heinous  now,  foretasted  fruit, 

Profaned  first  by  the  serpent,  by  him  first  930 

Made  common  and  unhallow'd  ere  our  taste  ; 

Nor  yet  on  him  found  deadly,  he  yet  lives  ; 

Lives,  as  thou  saidst,  and  gains  to  live  as  Man 

Higher  degree  of  life :  inducement  strong 

To  us,  as  likely  tasting,  to  attain  935 

Proportional  ascent,  which  cannot  be 

But  to  be  Gods,  or  Angels,  Domi-Gods. 

Nor  can  I  think  that  God,  Creator  wise, 

Though  threat'ning,  will  in  earnest  so  destroy 

Us  his  prime  creatures,  dignify'd  so  high,  940 

Set  over  all  his  works,  which  in  our  fall, 

For  us  created,  needs  with  us  must  fail, 

Dependent  made  :  so  God  shall  uncreate, 

Be  frustrate,  do,  undo,  and  labour  lose, 

Not  well  conceived  of  God,  who  tho'  his  pow'r  945 

Creation  could  repeat,  yet  would  be  loth 

Us  to  abolish,  lest  the  Adversary 

Triumph  and  say,  Fickle  their  state  whom  God 

Most  favours  :  who  can  please  him  long  ?     Me  first 

He  ruin'd,  now  Mankind.     Whom  will  he  next  ?  950 

Matter  of  scorn,  not  to  be  giv'n  the  Foe. 

However,  I  with  thee  have  fix'd  my  lot, 

Certain  to  undergo  like  doom.     If  death 

Consort  with  thee,  death  is  to  me  as  life  : 

So  forcible  within  ray  heart  I  feel  955 

into  false  judgments  and  reasonings  by  passion  and  inclination.  Adam  had 
but  just  condemned  the  action  of  Eve  in  eating  the  forbidden  fruit,  and  yet, 
drawn  by  his  fondness  for  her.  immediately  summons  all  the  force  of  his 
reason  to  prove  what  she  had  done  to  be  right — a  proof  of  our  author's  ex- 
quisite knowledge  of  human  nature.  Reason,  too  often,  is  but  little  better 
than  a  slave,  ready,  at  the  beck  of  the  will,  to  dress  up  in  plausible  colours 
any  opinions  that  our  interest  or  resentment  have  made  agreeable  to  us. — 
THYEE. 

93fl.  Jit  likely  tatting :  That  is,  since  there  was  a  probability  that  w» 
would  taste. 

944    Fnutratt:  Disappointed 


406  PARADISE    LOST. 

The  bond  of  nature  draw  me  to  my  own, 
My  own  in  thee  !  for  what  thou  art  is  mine  ! 
Our  state  cannot  be  severed  ;  we  are  one, 
One  flesh.     To  lose  thee  were  to  lose  myself. 

So  Adam  ;  and  thus  Eve  to  him  replied  :  960 

0  glorious  trial  of  exceeding  love  ! 
Illustrious  evidence  !  example  high  ! 
Engaging  me  to  emulate,  but,  short 
Of  thy  perfection,  how  shall  I  attain, 

Adam  ?  from  whose  dear  side  I  boast  me  sprung,  965 

And  gladly  of  our  union  hear  thee  speak, 
One  heart,  one  soul  in  both  ;  whereof  good  proof 
This  day  affords,  declaring  thee  resolved, 
Rather  than  death  or  aught  than  death  more  dread 
Shall  separate  us,  link'd  in  love  so  dear,  970 

To  undergo  with  me  one  guilt,  one  crime, 
If  any  be,  of  tasting  this  fair  fruit, 
Whose  virtue  (for  of  good  still  good  proceeds, 
Direct,  or  by  occasion)  hath  presented 

This  happy  trial  of  thy  love,  which  else  975 

So  eminently  never  had  been  known. 
Were  it  I  thought  death  menaced  would  ensue 
This  my  attempt,  I  would  sustain  alone 
The  worst,  and  not  persuade  thee  :  rather  die 
Deserted,  than  oblige  thee  with  a  fact  980 

Pernicious  to  thy  peace,  chiefly  assured 
Remarkably  so  late  of  thy  so  true, 
So  faithful  love,  uncqual'd  ;  but  I  feel 
Far  otherwise  th'  event ;  not  death,  but  life 
Augmented,  open'd  eyes,  new  hopes,  new  joys,  985 

969.  Rather  than  death :  Rather  than  that  death,  &c. 
977.   Were  it  that  I  thought,  $c. 

980.  Oblige  thee  with  a  fact :  Bind  thee  with  a  deed — that  is,  in  plainer 
language,  bind  thee  to  punishment  on  account  of  this  act.  See  Hor.  Od.  ii. 
8:  5: 

"  Bed  tu  iimul  obligmiti 
PerfiJum  votji  cuput." 

984.  Event :  Event  (will  be) 


BOOK    IX. 


407 


Taste  so  divine,  that  what  of  sweet  before 

Hath  touch'd  my  sense,  flat  seems  to  this,  and  harsh. 

On  my  experience,  Adam,  freely  taste  ; 

And  fear  of  death  deliver  to  the  winds. 

So  saying,  she  embraced  him,  and  for  joy  990 

Tenderly  wept ;  much  won  that  he  his  love 
Had  so  ennobled,  as  of  choice  t'  incur 
Divine  displeasure  for  her  sake,  or  death. 
In  recompense  (for  such  compliance  bad 
Such  recompense  best  merits)  from  the  bough  995 

She  gave  him  of  that  fair  enticing  fruit 
With  liberal  hand  :  he  scrupled  not  to  eat 
Against  his  better  knowledge  ;  not  deceived, 
But  fondly  overcome,  with  female  charm. 
Earth  trembled  from  her  entrails,  as  again  1000 

In  pangs  ;  and  Nature  gave  a  second  groan  ; 
Sky  lour'd,  and,  muttering  thunder,  some  sad  drops 
Wept  at  completing  of  the  mortal  sin 
Original ;  while  Adam  took  no  thought, 

Eating  his  fill ;  nor  Eve  to  iterate  1005 

Her  former  trespass  fear'd,  the  more  to  sooth 
Him  with  her  loved  society,  that  now, 


989.  Winds :  A  proverbial  expression.    See  Hor.  Od.  i.  26 :  1 : 

"  Tristitiam  et  metus 

Tradam  protervU  in  mare  Creticum 
Portare  ventit.'' 

990.  There  is  great  beauty,  and  the  truest  passion,  in  this  picture  of  Eve. 
It  well  prepares  the  mind  for  the  fall  of  Adam,  who  is  represented  as  sin- 
ning more  through  the  intoxication  of  love  and  fondness,  than  any  ignorance 
of  his  danger. — S. 

998-99.  Paul  declares  "  Adam  was  not  deceived,  but  the  woman,"  &c., 
1  Tim.  ii.  14.     He  is  charged,  Gen.  iii.  17,  with  hearkening  to  the  voice  of 
his  wife,  in  view  of  which  we  may  say  with  Virgil,  JEn.  iv.  412 : 
"  Improbe  amor,  quid  non  mortali.i  pectora  cogis  !" 

997-1003.  He  tcrupled  not,  tfc. :  When  Adam  participated  with  his  wife 
in  guilt,  the  whole  creation  is  a  second  time  convulsed.  Compare  note  on 
780.  As  all  nature  suffered  by  the  gnilt  of  our  first  parents,  these  symptoms 
of  trouble  and  consternation  are  wonderfully  imagined,  not  only  as  prodigies, 
but  aa  marks  of  her  sympathizing  in  th«  fall  of  man. — A. 


408  PARADISE    LOST. 

As  with  new  wine  intoxicated  both, 

They  swim  in  mirth,  and  fancy  that  they  feel 

Divinity  within  them  breeding  wings  1010 

Wherewith  to  scorn  the  earth  :  but  that  false  fruit 

Far  other  operation  first  display'd, 

Carnal  desire  inflaming :  he  on  Evo 

Began  to  cast  lascivious  eyes ;  she  him 

As  wantonly  repaid.     In  lust  they  burn :  1015 

Till  Adam  thus  'gan  Eve  to  dalliance  move : 

Eve,  now  I  see  thou  art  exact  of  taste, 
And  elegant,  of  sapience  no  small  part, 
.  Since  to  each  meaning  savour  we  apply, 
And  palate  call  judicious.     I  the  praise  1020 

Yield  thee,  so  well  this  day  thou  hast  purvey'd. 
Much  pleasure  we  have  lost  while  we  abstain'd 
From  this  delightful  fruit,  nor  known  till  now 
True  relish,  tasting.     If  such  pleasure  bo 
In  things  to  us  forbidd'n,  it  might  be  wish'd,  1025 

For  this  one  tree  had  been  forbidden  ten. 
But  come,  so  well  refresh 'd,  now  let  us  play, 
As  meet  is,  after  such  delicious  fare  ; 
For  never  did  thy  beauty  since  the  day 

I  saw  thee  first  and  wedded  thee,  adorn'd  1030 

With  all  perfections,  so  inflame  my  sense 
With  ardour  to  enjoy  thee  ;  fairer  now 

1008.  Intoxicated,  <$r. :  The  secret  intoxication  of  pleasure,  with  all  those 
transient  flushings  of  guilt  and  joy,  which  the  poet  represents  in  our  first 
parent*  upon  their  eating  the  forbidden  fruit,  and  those  flaggings  of  spirit, 
those  damps  of  sorrow,  and  mutual  accusations  which  succeed  it,  are  con- 
ceived with  a  wonderful  imagination,  and  described  in  very  natural  senti- 
ments.— A. 

1017-20.  Exact  and  elegant  corporeal  taste  is  here  pronounced  to  be  no  small 
part  of  tapience.  since  sapience  (or  savour)  has  the  meaning  of  taste  as  well 
as  of  wisdom,  or  good  sense.  We  also  give  to  the  palate  (the  organ  01  taste) 
the  epithet  judicious,  an  epithet  which  is  applied  more  commonly  to  an  in- 
tellectual act.  Sapience  and  savour  are  derived  from  the  same  root,  tapio.  ana 
are  used  by  Milton  iu  this  passage  as  synonymous.  The  primary  mean- 
ing of  tapio  is,  to  hact  a  tattt  or  rdtth,  to  favour:  the  derivative  meaning  is 
to  be  wist,  to  be  potteittil  of  judgment.  Thus  to  the  palate  as  well  as  to  tht 
understanding  tavour  u  applied  (1019.) 


BOOK   IT.  409 

Than  ever,  bounty  of  this  virtuous  tree. 

So  said  he ;  and  forbore  not  glance  or  toy 
Of  amorous  intent :  well  understood  1035 

Of  Eve,  whose  eye  darted  contagious  fire 
Her  hand  he  seized,  and  to  a  shady  bank, 
Thick  overhead  with  verdant  roof  imbower'd, 
He  led  her,  nothing  loth.     Flow'rs  were  the  couch, 
Pansies,  and  violets,  and  asphodel,  1040 

And  hyacinth,  earth's  freshest  softest  lap. 
There  they  their  fill  of  love  and  love's  disport 
Took  largely,  of  their  mutual  guilt  the  seal, 
The  solace  of  their  sin,  till  dewy  sleep 

Oppress'd  them,  wearied  with  their  amorous  play.  1045 

Soon  as  the  force  of  that  fallacious  fruit, 
That  with  exhilarating  vapour  bland 
About  their  spirits  had  play'd,  and  inmost  pow'rs 
Made  err,  was  now  exhaled,  and  grosser  sleep 
Bred  of  unkindly  fumes,  with  conscious  dreams  1050 

Incumber'd,  now  had  left  them,  up  they  rose 
As  from  unrest,  and  each  the  other  viewing, 
Soon  found  their  eyes  how  open'd,  and  their  minds 
How  darken'd.     Innocence,  that  as  a  veil 
Had  shadow'd  them  from  knowing  ill,  was  gone  ; 
Just  confidence,  and  native  righteousness,  1055 

1033.  Virtuou*  tret :  Tree  having  powerful  properties,  or  producing  great 
effects. 

1034.  Toy,  tfc. :  Sport.   What  a  striking  contrast  does  this  description  of  the 
amorous  follies  of  our  first  parents,  after  the  fall,  make  to  that  lively  picture 
of  the  same  passion  in  its  state  of  innocence  in  the  preceding  Book,  510.— 
THYEB. 

1045.  The  preceding  passage  is  principally  copied  from  Homeland  would 
be  exceptionable  did  it  not  form  part  of  the  moral  of  the  poem. 

That  which  seems  in  Homer  an  impious  fiction,  becomes  a  moral  lesson  in 
Milton,  since  he  makes  that  lascivious  rage  of  the  passions  the  immediate 
effect  of  the  sin  of  our  first  parents  after  the  fall. — N. 

1049.  Gmiser  deep,  £fc. :  Very  unlike  the  sleep  they  enjoyed  in  a  state  of 
innocence,  V.  3—5. 

1055.  Knowing  ill :  Being  conscious  of  ill,  or  of  ill-doing. 
IS 


410  PARADISE    LOST. 

And  honour  from  about  them,  naked  left 

To  guilty  shame  ;  he  cover'd,  hut  bis  robe 

Uncover'd  more.     So  rose  the  Danite  strong^ 

Herculean  Samson,  from  the  harlot-lap  1060 

Of  Philistean  Dalilah,  and  waked 

Shorn  of  his  strength  ;  they  destitute  and  bare 

Of  all  their  virtue  :  silent,  and  in  face 

Confounded  long  they  sat,  as  stricken  mute, 

Till  Adam,  though  not  less  than  Eve  abash'd,  1065 

At  length  gave  utt'rance  to  these  words,  constrain 'd  : 

O  Eve  !  in  evil  hour  thou  didst  give  ear 
To  that  false  worm,  of  whomsoever  taught 
To  counterfeit  Man's  voice  ;  true  in  our  fall, 
False  in  our  promised  rising  !     Since  our  eyes  1070 

Open'd  we  find  indeed,  and  find  we  know 
Both  good  and  evil ;  good  lost,  and  evil  got ! 
Bad  fruit  of  knowledge,  if  this  be  to  know, 
Which  leaves  us  naked  thus,  of  honour  void, 
Of  innocence,  of  faith,  of  purity,  1075 

Our  wonted  ornaments  now  soil'd  and  stain'd, 
And  in  our  faces  evident  the  signs 
Of  foul  concupiscence  ;  whence  evil  store  ; 
E'en  shame,  the  last  of  evils  :  of  the  first 

1057.  From  about  them  (was  gone). 

1058.  He  covered :  Shame  covered.    Shame  is  here  personified. 

1059.  Samson  was  of  the  tribe  of  Dan.     So  rote:  Jl»  rose,  &c. 

1067.  0  Eve  in  evil  hour,  tfc. :  As  this  whole  transaction  between  Adam 
and  Eve  is  manifestly  copied  from  the  episode  of  Jupiter  and  Juno  on  Mount 
Ida  (Iliad  xiv.),  as  it  has  many  of  the  same  circumstances,  and  often  the  very 
words  translated,  so  it  concludes  exactly  after  the  same  manner,  in  a  quarrel. 
Adam  awake*  much  in  the  same  humour  as  Jupiter,  and  their  cases  are 
somewhat  parallel :  they  are  both  overcome  by  their  fondness  to  their  wives, 
and  are  sensible  of  their  error  too  late,  and  then  their  love  turns  to  resent- 
ment, and  they  grow  angry  with  their  wives,  when  they  should  rather  have 
been  angry  with  themselves  for  their  weakness  in  hearkening  to  them. — N 

1068.  False  worm:  That  is,  serpent.    It  is  a  general  name  for  the  reptile 
kind,  as  in  VII.  476.— N. 

1078.    Whenrt  nil  ttart :  Whence  there  i«  •  rtor*,  or  abundance  of  eviU. 


BOOK    IX.  411 

Be  sure  then.     How  shall  I  behold  the  face  1080 

Henceforth  of  God  or  Angel,  erst  with  joy 
And  rapture  so  oft  beheld  ?  those  heav'nly  shapes 
Will  dazzle  now  this  earthly  with  their  blaze, 
Insufferably  bright !     0  might  I  here 

In  solitude  live  savage,  in  some  glade  1085 

Obscured,  where  highest  woods  impenetrable 
To  star  or  sun-light,  spread  their  umbrage  broad, 
And  brown  as  ev'ning  !     Cover  me,  ye  Pines  ; 
Ye  Cedars,  with  innumerable  boughs 

Hide  me,  where  I  may  never  see  them  more !  1090 

But  let  us  now  as  in  bad  plight,  devise 
What  best  may  for  the  present  serve  to  hide 
•  The  parts  of  each  from  other,  that  seem  most 
To  shame  obnoxious,  and  unseemliest  seen  ; 
Some  tree,  whose  broad  smooth  leaves  together  sew'd,       1095 
And  girded  on  our  loins,  may  cover  round 
Those  middle  parts,  that  this  new  comer,  Shame, 
There  sit  not,  and  reproach  us  as  unclean. 

So  counsel'd  he  ;  and  both  together  went 

Into  the  thickest  wood  ;  there  soon  they  chose  1100 

The  fig-tree  ;  not  that  kind  for  fruit  renown'd, 
But  such  as  at  this  day,  to  Indians  known 
In  Malabar  or  Deccan,  spreads  her  arras 

1095.  Leave*  together  sewed,  &fc. :  The  sacred  text,  Gen.  iii.  7,  'says  that 
they  tewed  fig  leave*  together,  and  Milton  adheres  to  the  Scripture  expression 
(in  our  translation) ,  which  has  given  occasion  to  the  sneer,  What  could  they 
do  for  needles  and  thread  ?  But  the  original  Hebrew  text  signifies  no  more 
than  they  twisted  (tied  or  fastened)  the  young  twigs  of  the  fig-tree  round 
about  their  waists,  in  the  manner  of  a  Roman  crown  (laurel  wreath  worn 
about  the  head) ;  for  which  purpose  the  fig-tree,  more  than  all  others,  espe 
cially  in  those  Eastern  countries,  was  the  most  serviceable,  because  it  has, 
as  Pliny  says,  lib.  xvi.  cap.  26,  folium  maximum,  umbrosissimumque,  the 
greatest  and  most  shady  leaf.  Our  author  follows  the  best  commentators  in 
supposing  that  this  was  the  Indian  fig-tree,  the  account  of  which  he  borrows 
from  Pliny,  lib.  xii.  cap.  5,  as  Pliny  had  from  Theophrastus.  It  was  not  that 
kind  for  fruit  renoiro'rf,  and  Pliny  says  that  the  largeness  of  the  leaves  nin- 
th red  the  fruit  from  growing. — Jf- 

1103.   Mulii/Mi,- :  The  southwestern  coast  of  the  peninsula  of  Hindustan. 


412  PARADISE    LOST. 

Branching  BO  broad  and  long,  that  in  the  ground 

The  bended  twigs  take  root,  and  daughters  grow  1105 

About  the  mother-tree,  a  pillar'd  shade 

High  over-arch'd,  and  echoing  walks  between : 

There  oft  the  Indian  herdsman,  shunning  heat, 

Shelters  in  cool,  and  tends  his  pasturing  herds 

At  loop-holes  cut  through  thickest  shade.     Those  leaves  1110 

They  gather'd,  broad  as  Amazonian  targe, 

And  with  what  skill  they  had  together  sew'd, 

To  gird  their  waist.     Vain  covering,  if  to  hide 

Their  guilt  and  dreaded  shame  !     0  how  unlike 

To  that  first  naked  glory  !     Such  of  late  1115 

Columbus  found  th'  American,  so  girt 

With  feather'd  cincture,  naked  else  and  wild 

Among  the  trees  on  isles  and  woody  shores. 

Thus  fenced,  and  as  they  thought,  their  shame  in  part 

Cover'd,  but  not  at  rest  or  ease  of  mind,  1 120 

They  sat  them  down  to  weep ;  not  only  tears 

Ilain'd  at  their  eyes,  but  high  winds  worse  within 

Began  to  rise,  high  passions,  anger,  hate, 

Mistrust,  suspicion,  discord,  and  shook  sore 

Their  inward  state  of  mind  :  calm  region  once  1125 

And  full  of  peace,  now  tost  and  turbulent ; 

For  understanding  ruled  not,  and  the  will 

Heard  not  her  lore,  both  in  subjection  now 

To  sensual  appetite,  who  from  beneath 

Usurping  over  sov'reign  reason,  claim 'd  1130 

Superior  sway.     From  thus  distemper'd  breast, 

Adam,  estranged  in  look  and  alter 'd  style, 

Speech  intermitted  thus  to  Eve  renew'd  : 

Dercan :  the  remainder  of  that  peninsula,  stretching  from  the  Nubuddah  River 
to  Cape  Comorin. 

1104-10.  A  beautiful  and  concise  description,  founded  on  Pliny's  account, 
of  the  banyan  (or  fig)  tree.  There  is  in  India  a  tree  of  this  kind  measuring 
two  thousand  feet  in  circumference,  and  boasting  of  thirteen  hundred  and  fifty 
trunks. 

1117.  Feathered  cincture    A  girdle  of  feathers. 
1128.  Lore:  Lesson. 


BOOK    IX.  413 

Would  thou  hadst  hearken'd  to  iny  words,  and  stay'd 
With  me,  as  I  besought  thee,  when  that  strange  1135 

Desire  of  wand'ring  this  unhappy  morn, 
I  know  not  whence,  possess'd  thee  ;  we  had  then 
Remain'd  still  happy,  not,  as  now,  despoil'd 
Of  all  our  good,  shamed,  naked,  miserable. 
Let  none  henceforth  seek  needless  cause  to  approve  1140 

The  faith  they  owe :  when  earnestly  they  seek 
Such  proof,  conclude,  they  then  begin  to  fail. 

To  whom,  soon  moved  with  touch  of  blame,  thus  Eve : 
What  words  have  pass'd  thy  lips,  Adam,  severe ! 
Imput'st  thou  that  to  my  default,  or  will  1145 

Of  wand'ring,  as  thou  call'st  it,  which  who  knows 
But  might  as  ill  have  happen'd  thou  being  by, 
Or  to  thyself  perhaps  ?     Hadst  thou  been  there, 
Or  here  th'  attempt,  thou  couldst  not  have  discern'd 
Fraud  in  the  Serpent,  speaking  as  he  spake  ;  1150 

No  ground  of  enmity  between  us  known, 
Why  he  should  mean  me  ill,  or  seek  to  harm. 
Was  I  to  have  never  parted  from  thy  side  ? 
As  good  have  grown  there  still,  a  lifeless  rib  ! 
Being  as  I  am,  why  didst  not  thou,  the  head,  1155 

Command  me  absolutely  not  to  go, 
Going  into  such  danger  as  thou  saidst  ? 
Too  facile  then  thou  didst  not  much  gainsay, 
Nay,  didst  permit,  approve,  and  fair  dismiss. 
Hadst  thou  been  firm  and  fix'd  in  thy  dissent,  1160 

Neither  had  I  transgress'd,  nor  thou  with  me. 

To  whom  then,  first  incensed,  Adam  replied : 
Is  this  the  love,  is  this  the  recompense 
Of  mine  to  thee,  ingrateful  Eve,  express'd 
Immutable  when  thou  wert  lost,  not  I ;  1165 

1140.  Approve:  Prove,  put  to  the  test;  as  Eve  had  boasted  (335). 
1149.  Or  here  the  attempt  had  been  made.         1141.  Faith:  Fidelity. 
1158.  Facilt:  Easy.  1159.  Fair:  Courteously. 

1162.  Fir  it  incensed:  As  Adam  is  now  first  angry,  his  speech  is  abrupt  and 
his  sentences  broken. — N. 


414  PARADISE    LOST. 

Who  might  have  lived  and  joy'd  immortal  bibs, 

Yet  willingly  chose  rather  death  with  thee  ? 

And  am  I  now  upbraided  as  the  cause 

Of  thy  transgressing  ?  not  enough  severe, 

It  seems,  in  thy  restraint.     What  could  I  more  ?  1170 

I  warn'd  thec,  I  admonish'd  thee,  foretold 

The  danger,  and  the  lurking  enemy 

That  lay  in  wait.     Beyond  this  had  been  force ; 

And  force  upon  free-will  hath  here  no  place. 

But  confidence  then  bore  thee  on,  secure  1175 

Either  to  meet  no  danger,  or  to  find 

Matter  of  glorious  trial ;  and  perhaps 

I  also  err'd  in  overmuch  admiring 

What  seem'd  in  thee  so  perfect,  that  I  thought 

No  evil  durst  attempt  thee  ;  but  I  rue  1180 

That  error  now,  which  is  become  my  crime, 

And  thou  th'  accuser.     Thus  it  shall  befall 

Him  who,  to  worth  in  woman  over-trusting, 

Lets  her  will  rule.     Restraint  she  will  not  brook ; 

And  left  to  herself,  if  evil  thence  ensue,  1186 

She  first  his  weak  indulgence  will  accuse. 

Thus  they  in  mutual  accusation  spent 
The  fruitless  hours,  but  neither  self-condemning  : 
And  of  their  vain  contest  appear'd  no  end. 

1166.  Joy'd:  Enjoyed. 

1170.  In  thy  restraint:  In  the  restraint  of  thee. 

1183.  In  woman:  This  reading  is  preferable  to  Bishop  Newton'*  (women) 
and  approved  by  him ;  but,  further,  it  has  the  authority  of  Milton  himself 
V.  333-34. 


BOOK  X. 


THE   ARGUMENT. 

MAN'S  transgression  known,  the  guardian  angels  forsake  Paradise,  and  re- 
turn up  to  Heaven  to  approve  their  vigilance,  and  are  approved,  God  declaring 
that  the  entrance  of  Satan  could  not  be  by  them  prevented.  He  sends  his 
Son  to  judge  the  transgressors,  who  descends  and  gives  sentence  accordingly ; 
then  in  pity  clothes  them  both,  and  re-ascends.  Sin  and  Death,  sitting  till 
then  at  the  gates  of  Hell,  by  wondrous  sympathy  feeling  the  success  of  Satan 
in  this  new  world,  and  the  sin  by  Man  there  committed,  resolve  to  sit  no 
longer  confined  in  Hell,  but  to  follow  Satan,  their  sire,  up  to  the  place  of  Man. 
To  make  the  wa)*  easier  from  Hell  to  this  world  to  and  fro,  they  pave  a 
broad  highway  or  bridge  over  Chaos,  according  to  the  track  that  Satan  first 
made ;  then,  preparing  for  Earth,  they  meet  him,  proud  of  his  success,  re- 
turning to  Hell ;  their  mutual  gratulation.  Satan  arrives  at  Pandemonium ;  in 
full  assembly  relates  with  boasting  his  success  against  Man  ;  instead  of  ap- 
plause, is  entertained  with  a  general  hiss  by  all  his  audience,  transformed 
with  himself  also  suddenly  into  serpents,  according  to  his  doom  given  in 
Paradise  ;  then,  deluded  with  a  show  of  the  forbidden  tree  springing  up  before 
them,  they,  greedily  reaching  to  take  of  the  fruit,  chew  dust  and  bitter  ashes. 
The  proceedings  of  Sin  and  Death ;  God  foretells  the  final  victory  of  his  Son 
over  them,  and  the  renewing  of  all  things ;  but  for  the  present  commands  his 
angels  to  make  several  alterations  in  the  heavens  and  elements.  Adam,  more 
and  more  perceiving  his  fallen  condition,  heavily  bewails,  rejects  the  condole- 
ment  of  Eve  ;  she  persists,  and  at  length  appeases  him ;  then,  to  evade  the 
curse  likely  to  fall  on  their  offspring,  proposes  to  Adam  violent  ways,  which 
he  approves  not ;  but,  conceiving  better  hope,  puts  her  in  mind  of  the  late 
promise  made  them,  that  her  Seed  should  be  revenged  on  the  Serpent ;  and 
exhorts  her  with  him  to  seek  peace  of  the  offended  Deity,  by  repentance  and 
supplication. 


INTRODUCTORY   REMARKS. 

CEBTAIWLT  Milton  has  in  this  Book  shown  to  an  amazing  extent  all  tfte 
variety  of  his  powers  in  striking  contrast  with  each  other :  the  sublimity  of 
the  celestial  persons ;  the  gigantic  wickedness  of  the  infernal ;  the  mingled 
excellence  and  human  infirmities  of  Adam  and  Eve  ;  and  the  shadowy  and 
terrific  beings,  Sin  and  Death.  Of  any  other  poet,  the  imagination  would 
have  been  exhausted  in  the  preceding  Books ;  in  Milton,  it  still  gathers 
strength  and  grows  bolder  and  bolder,  and  darts  with  more  expanded  wings. 
When  Sin  and  Death  deserted  the  gates  of  Hell,  and  made  their  way  to  Earth, 
the  conception  and  expression  of  all  the  circumstances  are  of  a  supernatural 
force. 

I  see  no  adequate  reason  why  the  whole  of  an  Epic  poem  should  (may) 
not  consist  of  allegorical  or  shadowy  beings;  nor  do  I  see  why  they  should 
(may)  not  be  mixed  in  action  with  those  imaginary  persons  who  represent 
realities.  Certainly  the  poetical  parts  of  the  Scriptures  everywhere  embody 
such  shadowy  existences.  (See  note  on  230.) 

Sin  and  Death  might  have  flown  through  the  air  from  Hell  to  Earth,  as 
shadowy  personifications,  without  the  aid  of  a  bridge  of  matter ;  but  this 
ought  not  to  have  prohibited  the  poet  from  picturing  a  bridge  of  matter,  if 
his  imagination  led  him  to  that  device.  It  was  intended  to  typify  the  facility 
of  access  contrived  by  Sin  and  Death  from  Hell  to  this  terrestrial  globe,  not 
only  for  themselves,  but  for  all  their  ministers  and  innumerable  followers. 
The  moral  is  obvious :  what  is  intended  to  be  conveyed  is,  though  figuratively 
told,  in  perfect  concurrence  with  our  faith,  instead  of  shocking  it.  We  must 
cut  away  all  the  most  impressive  parts  of  poetry,  if  we  do  not  allow  these 
figurative  inventions. 

It  may  be  admitted  that  it  requires  a  rich  mind  duly  to  enjoy  and  appre- 
ciate these  grand  and  spiritual  agencies.  They,  therefore,  who  have  cold 
conceptions,  eagerly  catch  hold  of  these  censures  to  justify  their  own  insen- 
sibility ;  they  ran  understand  illustrations  drawn  from  objects  daily  in  solid 
forms  before  their  eyes.  But  it  is  not  only  in  the  description  of  forms  and 
actions  that  the  bard  has  a  strength  and  brilliance  so  wonderful ;  he  is  equally 
happy  in  the  sentiments  he  attributes  to  each  personage.  All  speak  their 
own  distinct  characters,  with  a  justness  and  individuality  which  meet  instant 
recognition,  and  waken  an  indescribable  assent  and  pleasure.  Thus  Adam 


BOOK    X.  417 

and  Eve,  when  they  know  the  displeasure  of  tne  Almighty,  and  are  over- 
whelmed with  fear  and  remorse,  each  express  themselves  according  to  their 
separate  casts  of  mind,  disposition,  and  circumstances :  their  moans  are  deeply 
affecting.  To  my  taste,  this  Book  is  much  more  lofty  and  much  more  pa- 
thetic, than  the  Ninth :  as  the  subject  was  much  more  difficult,  so  it  is 
executed  with  much  more  wonderful  vigour  and  originality. 

The  whole  of  "  Paradise  Lost,"  from  beginning  to  end,  is  part  of  one  inse- 
parable web ;  and  however  beautiful  detached  parts  may  appear,  not  half 
their  genius  or  wisdom  can  be  felt  or  understood  except  in  connexion  with 
the  whole. 

Such  is  the  erudition  applied  to  this  most  wonderful  work,  that  nothing  less 
than  the  conjoined  attempts  of  a  whole  body  of  learned  men  for  a  century 
have  been  able  to  explain  its  inexhaustible  allusions ;  and  even  yet  the  task 
is  not  completed. — £.  B. 

A  A 


BOOK  X. 


MEANWHILE  the  hainous  and  despiteful  act 

Of  Satan  dene  in  Paradise,  and  how 

He  in  the  serpent  had  perverted  Eve, 

Her  husband  she,  to  taste  the  fatal  fruit, 

Was  known  in  Heav'n  :  for  what  can  'scape  the  eye  5 

Of  God  all-seeing,  or  deceive  his  heart 

Omniscient !  who  in  all  things  wise  and  just, 

Hinder 'd  not  Satan  to  attempt  the  mind 

Of  Man,  with  strength  entire,  and  free-will  ann'd 

Complete  to  have  discover'd  and  repulsed  10 

Whatever  wiles  of  foe  or  seeming  friend. 

For  still  they  knew,  and  ought  to  have  still  remember'd 

The  high  injunction  not  to  taste  that  fruit,      . 

Whoever  tempted  :  which  they  not  obeying, 

Incurred  (what  could  they  less  ?)  the  penalty,  15 

12.  They:  The  antecedent  is  Man  (9)  in  a  collective  sense,  embracing 
Adam  and  Eve.  So  in  Gen.  i.  26,  "  Let  us  make  Man  in  our  image,  and  let 
them  have  dominion,"  &c. 

14—15.  Which  they  not  obeying  incurred,  fff. :  On  considering  the  nature 
of  this  command,  we  may  confidently  affirm,  says  Dr.  Harris,  that  had  it  re- 
mained inviolate,  no  one  would  ever  have  thought  of  impeaching  its  rectitude 
or  propriety  ;  but  that  all  would  have  joined  in  admiring  its  simplicity,  easi- 
ness, and  adaptation,  and  in  adoring  the  sovereign  goodness  of  the  Lawgiver. 
Or,  even  when  violated,  had  the  attendant  penalty  been  a  mere  momentary 
infliction  on  the  transgressor,  each  of  all  his  posterity  would  doubtless  have 


BOOK    X.  41P 

Aud  manifold  in  sin,  deserved  to  fall. 
Up  into  Heav'n  from  Paradise  in  baste 
Th'  Angelic  guards  ascended,  mute  and  sad 

acquiesced  in  the  Divine  arrangement.  The  quarrel  is,  then,  not  with  the 
nature  of  the  law,  but  with  the  supposed  consequmces  of  its  violation.  Its 
character  is  left  unconsidered.  and  all  that  is  thought  of  is  its  issue.  And 
thus,  indulging  in  the  very  spirit  which  led  to  the  transgression  of  the  law, 
men  judge  of  its  character  by  its  results.  The  first  transgressors  acted  on  the 
persuasion  that,  judging  by  the  fallacious  advantage  of  its  violation,  it  would 
be  better  to  break  it  than  to  keep  it.  Their  posterity  are  apt  to  think  that 
it  would  have  been  better  had  it  not  been  enacted ;  both  uniting  in  the  im- 
plied sentiment,  that  man's  will,  and  not  God's,  should  rule.  The  first  law 
appears  to  be  as  good  a  test  still,  of  man's  moral  disposition,  as  it  was  on  the 
day  of  its  Divine  appointment 

Dr.  Harris  further  remarks,  that  the  particular  prohibition  was  only  the 
indirect  occasion  of  transgression.  The  same  spirit  of  disobedience  would 
have  been  developed,  it  may  be  assumed,  in  some  other  manner  (although 
not  necessarily) ,  even  if  that  prohibition  had  never  existed.  Indeed  the  pro- 
bability is,  that  the  probationary  arrangement  did  not  even  hasten  the  moment 
of  transgression,  but  actually  delayed  it ;  for  had  not  the  entrance  of  evil  been 
provided  against  at  every  avenue  save  one,  the  likelihood  is  that  it  would, 
in  however  a  mitigated  form,  have  earlier  made  its  appearance.  Neither 
must  it  be  imagined  that  the  outward  act  itself  constituted  the  guilt  of  the 
first  transgressor.  This  was  only  the  external  manifestation  of  the  fatal 
change  within.  Had  the  forbidden  object  eluded  his  grasp,  or  vanished  from 
his  sight  as  he  essayed  to  take  it,  the  sin  would  yet  have  been  completed  in 
purpose,  and,  therefore,  in  the  eye  of  God  and  of  conscience,  though  still  in- 
complete in  outward  and  muscular  action.  So  that  the  consequences  which 
ensued  are  not  to  be  viewed  as  resulting  from  the  outward  breach  of  a  posi- 
tive law,  however  reasonable  and  benevolent  that  law  might  be,  but  from 
that  breach  as  indicating  the  internal  change  of  man's  nature,  or  his  disregard 
to  the  will  of  God  formally  and  solemnly  expressed. 

For  a  full  discussion  of  this  subject,  and  masterly  vindication  of  the  Divine 
permission  of  the  introduction  of  sin  into  the  world,  consult  the  "  Man  Pri- 
meval" of  Dr.  Harris,  pp.  392-418. 

16.  Manifold  in  sin  :  Having  committed  a  complicated  sin,  involving  dis- 
obedience, unbelief,  uxoriousness,  self-will,  and  other  irregularities. 

18.  The  angelic  guards,  $c.:  The  Tenth  Book  of  Paradise  Lost  has  a 
greater  variety  of  persons  in  it  than  any  other  in  the  whole  poem.  The 
author,  upon  the  winding  up  of  his  action,  introduces  all  those  who  had  any 
concern  in  it,  and  shows  with  great  beauty  the  influence  which  it  had  upon 
each  of  them.  It  is  the  last  act  of  a  well-written  tragedy,  in  which  all  who 
had  a  part  in  it  are  generally  drawn  up  before  the  audience,  and  represented 


420  PARADISE    LOST. 

For  Man  ;  for  of  bis  state  by  this  they  knew, 

Much  wood 'ring  bow  tbc  subtle  fiend  bad  stolen  20 

Entrance  unseen.     Soon  as  th'  unwelcome  news 

From  Earth  arrived  at  Heaven-gate,  displeased 

All  were  wbo  beard  :  dim  sadness  did  not  spare 

That  time  celestial  visages  ;  yet,  ruix'd 

With  pity,  violated  not  their  bliss.  26 

About  the  new-arrived,  in  multitudes 

Th'  ethereal  people  ran,  to  hear  and  know 

How  all  befell :  they  tow'rds  the  throne  supreme, 

Accountable,  made  baste  to  make  appear 

With  righteous  plea  their  utmost  vigilance.  30 

And  easily  approved  ;  when  the  Most  High 

Eternal  Father,  from  his  secret  cloud, 

Amidst,  in  thunder  utter'd  thus  his  voice  : 

Assembled  Angels,  and  ye  Pow'rs  returned 
From  unsuccessful  charge,  be  not  dismay'd  35 

Nor  troubled  at  these  tidings  from  the  earth, 

under  those  circumstances  in  which  the  determination  of  the  action  places 
them. 

This  book  may  be  considered  under  four  heads ;  in  relation  to  the  celestial, 
the  infernal,  the  human,  and  the  imaginary  persons,  who  have  their  respec- 
tive parts  allotted  in  it. 

The  guardian  angels  of  Paradise  are  described  as  returning  to  Heaven  upon 
the  fall  of  man,  in  order  to  prove  their  vigilance  :  their  arrival,  their  manner 
of  reception,  the  sorrow  which  appeared  in  themselves  and  in  those  spirits 
who  are  said  to  rejoice  at  the  conversion  of  a  sinner,  are  very  finely  laid  to- 
gether in  the  lines  quoted. — A. 

19.  By  thit  (time). 

23.  Dim  $adntts.  Iff. :  What  a  just  and  noble  idea  does  our  author  here 
give  us  of  the  blessedness  of  a  benevolent  temper,  and  how  proper  at  the 
same  time  to  obviate  the  objection  that  might  be  made  of  sadness  dwelling 
in  heavenly  spirits. — THYER. 

It  is  plain  that  Milton  conceived  sadness  mixed  with  pity  to  be  more  consistent 
with  heavenly  bliss,  than  sadness  without  that  compassionate  temper.  There 
is  something  pleasing,  something  divine  even,  in  the  melancholy  of  a  merciful 
mind.  And  this  (adds  Mr.  Thyer)  might  be  further  confirmed  by  the  de- 
light we  take  in  tragical  representations  upon  the  stage,  where  the  pleasure 
•rises  from  sympathizing  with  the  distresses  of  our  fellow-creatures,  and  in- 
dulgiug  a  commiserating  temper. — N. 


BOOK    X.  421 

Which  your  sincerest  care  could  not  prevent, 

Foretold  so  lately  what  would  come  to  pass, 

When  first  this  tempter  cross 'd  the  gulf  from  Hell. 

I  told  ye  then  he  should  prevail  and  speed  40 

On  his  bad  errand ;  Man  should  be  seduced 

And  flatter'd  out  of  all,  believing  lies 

Against  his  Maker  ;  no  decree  of  mine 

Concurring  to  necessitate  his  fall, 

Or  touch  with  lightest  moment  of  impulse  45 

His  free-will,  to  her  own  inclining  left 

In  even  scale.     But  fall'n  he  is ;  and  now 

What  rests,  but  that  the  mortal  sentence  pass 

On  his  transgression,  death  denounced  that  day  ; 

Which  he  presumes  already  vain  and  void,  50 

Because  not  yet  inflicted,  as  he  fear'd, 

By  some  immediate  stroke ;  but  soon  shall  find 

Forbearance  no  acquittance,  ere  day  end. 

Justice  shall  not  return  as  bounty  scorn'd. 

But  whom  send  I  to  judge  them  ?     Whom  but  thee,  55 

Vicegerent  Son  ?     To  thee  I  have  transferred 

All  judgment,  whether  in  Heav'n,  or  Earth,  or  Hell. 

Easy  it  may  be  seen  that  I  intend 

Mercy  colleague  with  justice,  sending  thee 

Man's  Friend,  his  Mediator,  his  design'd  60 

Both  Ransom  and  Redeemer  voluntary, 

And  destined  Man  himself  to  judge  Man  fall'n. 

So  spake  the  Father,  and  unfolding  bright 

Tow'rd  the  right  hand  his  glory,  on  the  Son 

Blazed  forth  unclouded  Deity  :  he  full  65 

Resplendent  all  his  Father  manifest 

Exprcss'd,  and  thus  divinely  answer'd  mild  : 

40.  I  told  ye  then,  (fc. :  See  Book  III.  86-96. 

42.  Believing  lie*  againtt  hit  Maker :  Such  as  Satan  had  suggested,  that  all 
things  did  not  proceed  from  God,  that  God  kept  the  forbidden  fruit  from  them 
out  of  envy,  &c.— -N. 

45.  Moment :  Force,  VI.  239.  48.  Rests  :  Remains. 

57.  Mljudgntnt:  John  v.  22-27.  59.  Psalm  Ixxxv.  10. 


422  PARADISE   LOST. 

Father  Eternal,  thine  is  to  decree ; 
Mine,  both  in  Heav'n  and  Earth,  to  do  thy  will 
Supreme,  that  thou  in  ine,  thy  Son  beloved,  70 

May'st  ever  rest  well  pleased.     I  go  to  judge 
On  earth  these  thy  transgressors  ;  but  thou  know'st, 
Whoever  judged,  the  worst  on  me  must  light, 
When  time  shall  be,  for  so  I  undertook 

Before  thee  ;  and  not  repenting,  tfcfe  obtain  75 

Of  right,  that  I  may  mitigate  their  doom 
On  me  derived  ;  yet  I  shall  temper  so 
Justice  with  mercy,  as  may  illustrate  most 
Them  fully  satisfy'd,  and  thee  appease. 

Attendance  none  shall  need,  nor  train  where  none  80 

Are  to  behold  the  judgment,  but  the  judged, 
Those  two.     The  third,  best  absent,  is  condemn'd, 
Convict  by  flight,  and  rebel  to  all  law  : 
Conviction  to  the  serpent  none  belongs. 

Thus  saying,  from  his  radiant  seat  he  rose  85 

Of  liigh  collat'ral  glory :  him  Thrones  and  Pow'rs, 
Princedoms  and  Dominations  ministrant, 

72.  I  go  to  judge:  The  same  Divine  Person  who  in  the  foregoing  puts  ol 
this  poem  (Book  III.  236)  interceded  for  our  first  parents  before  their  fall» 
overthrew  the  rebel  angels,  and  created  the  world,  is  now  represented  as  de- 
scending to  Paradise,  and  pronouncing  sentence  upon  the  three  offenders. 
The  cool  of  the  evening  being  a  circumstance  with  which  holy  writ  intro- 
duces this  great  scene,  it  is  poetically  described  by  our  author  (92-103) ,  who 
has  also  kept  religiously  to  the  form  of  words  in  which  the  three  several 
sentences  were  passed  upon  Adam,  Eve,  and  the  Serpent.  He  has  rathe' 
chosen  to  neglect  the  melodiousness  of  his  verse,  than  to  deviate  from  those 
speeches  which  are  recorded  on  this  great  occasion.  The  guilt  and  confusion 
of  our  first  parents,  standing  naked  before  their  judge,  are  touched  with  great 
beauty. — A. 

74.   &  I  undertook,  $e. :  Book  III.  236,  &c. 

78.  Illustrate  mott :  Most  clearly  show. 

80.  Shall  need:  Shall  be  necessary,  as  in  Book  III.  341. 

84.  Conviction  notte  belong*  :  No  proof  is  needful  against  the  serpent,  com- 
pelled by  Satan  to  be  the  ignorant  instrument  of  his  malice  against  mankind, 
now  mute  and  unable  to  answer  for  himself. — H. 

86.  Collateral  glory .  Side-by-side,  or  equal,  glory,  VIII.  426;  IV.  485. 


BOOK  x.  423 

Accompanied  to  Heaven-gate  ;  from  whence 

Eden  and  all  the  coast  in  prospect  lay. 

Down  he  descended  straight :  the  speed  of  Gods  90 

Time  counts  not,  tho'  with  swiftest  minutes  wing'd 

Now  was  the  sun  in  western  cadence  low 

From  noon,  and  gentle  airs  due  at  their  hour 

To  fan  the  earth,  now  waked,  and  usher  in 

The  ev'ning  cool,  when  he,  from  wrath  more  cool,  95 

Came  the  mild  Judge  and  Intercessor  both, 

To  sentence  Man.     The  voice  of  God  they  heard 

Now  walking  in  the  garden,  by  soft  winds 

Brought  to  their  ears,  while  day  declined  :  they  heard, 

And  from  his  presence  hid  themselves  among  100 

The  thickest  trees,  both  man  and  wife,  till  God 

Approaching,  thus  to  Adam  call'd  aloud  : 

Where  art  thou,  Adam  ?  wont  with  joy  to  meet 

My  coming,  seen  far  off !     I  miss  thee  here, 

Not  pleased,  thus  entertain'd  with  solitude,  105 

Where  obvious  duty  erewhile  appear'd  unsought : 

Or  come  I  less  conspicuous  ?  or  what  change 

Absents  thee,  or  what  chance  detains  ?     Come  forth  ' 

He  came,  and  with  him  Eve,  more  loth,  tho'  first 
T'  offend  ;  discount'nanced  both,  and  discomposed  :  110 

92.  Cadence:  Decline. 

98.  Walking:  This  word  is  to  be  joined,  not  with  "Lord,"  but  with 
u  voice,"  as  it  is  in  the  original  (in  Genesis)  the  same  word  with  that  used 
to  signify  the  sound  of  the  trumpet  upon  Mount  Sinai,  Ex.  xix.  19,  "  And 
when  the  voice  of  the  trumpet  sounded  long  (Heb.  '  walked' )."  A  voice  may 
be  said  to  walk  or  go  when  it  increases  in  intensity,  waxing  louder  and  louder. 
The  same  term  is  applied  to  a  constantly  brightening  light.  Prov.  iv.  18, 
u  Shineth  more  and  more  (Heb.  '  walketh')  to  the  perfect  day." — BOSH  on 
Genesis. 

The  phrase  "  Voice  of  the  Lord  God,"  is  usually  applied  to  thunder,  Job 
xxxvii.  4,  5  ;  Ps.  xxix.  3-9 ;  but  seems  here  to  denote  the  act  of  calling  to 
Adam.  See  119-21. 

102.  See  Gen.  iii.  It  is  curious  to  observe  how  the  poet  paraphrases  and 
enlarges  upon  the  divine  historian. — N. 

100.  Obvious  duty :  Open,  manifest  respect  or  dutifulness.  Erewhile :  A 
short  while  since. 


424  PARADISE    LOST. 

Love  was  not  in  their  looks,  either  to  God 
Or  to  each  other,  but  apparent  guilt, 
And  shame,  and  perturbation,  and  despair, 
^A-njrer,  and  obstinacy,  and  hate,  and  guile. 
Whence  Adam,  fait. 'ring  long,  thus  answer'd  brief:  115 

I  heard  thee  in  the  garden,  and  of  thy  voice 
Afraid,  being  naked,  hid  myself.     To  whom 
The  gracious  Judge,  without  revile,  replied : 
My  voice  thou  oft  hast  heard,  and  hast  not  fear'd, 
But  still  rejoiced :  how  is  it  now  become  120 

So  dreadful  to  thee  r     That  thou'rt  naked,  who 
Hath  told  thee  ?     Hast  thou  eaten  of  the  tree 
Whereof  I  gave  thee  charge  thou  shouldst  not  eat  ? 
To  whom  thus  Adam,  sore  beset,  replied  : 

0  Heav'n  !  in  evil  strait  this  day  I  stand  125 
Before  my  Judge,  either  to  undergo 

Myself  the  total  crime,  or  to  accuse 
My  other  self,  the  partner  of  my  life  ; 
Whose  failing,  while  her  faith  to  me  remains, 

1  should  conceal,  and  not  expose  to  blame  130 
By  my  complaint ;  but  strict  necessity 

Subdues  me,  and  calamitous  constraint, 

Lest  on  my  head  both  sin  and  punishment, 

However  insupportable,  be  all 

Devolved ;  tho',  should  I  hold  my  peace,  yet  thou  135 

Wouldst  easily  detect  what  I  conceal. 

This  Woman,  whom  thou  mad'st  to  be  my  help, 

And  gav'st  me  as  thy  perfect  gift,  so  good, 

So  fit,  so  acceptable,  so  divine, 

That  from  her  hand  I  could  suspect  no  ill ;  140 

And  what  she  did,  whatever  in  itself, 

Her  doing  seem'd  to  justify  the  deed  ; 

1 14-15.  He  camt,  tfe. :  These  two  lines  are  so  destitute  of  harmony  as  to 
represent  in  sound  the  ideas  of  tardiness,  difficulty,  and  hesitancy  through 
frar.— C. 

118.  Revile:  Reproof 

130.  &c.  His  unwillingness  to  accuse  his  wife,  and  yet  the  necessity  of  his 
doing  it,  are  finely  imagined. — N. 


BOOK  x.  425 

She  gave  me  of  the  tree,  and  I  did  eat. 

To  whom  the  Sov'reign  Presence  thus  replied  : 
Was  she  thy  God,  that  her  thou  didst  obey  145 

Before  his  voice  ?  or  was  she  made  thy  guide, 
Superior,  or  but  equal,  that  to  her 
Thou  didst  resign  thy  manhood,  and  the  place 
Wherein  God  set  thee  'bove  her,  made  of  thee, 
And  for  thee,  whose  perfection  far  excell'd  150 

Hers  in  all  real  dignity  ?  .  Adorn 'd 
She  was  indeed,  and  lovely  to  attract 
Thy  love,  not  thy  subjection  ;  and  her  gifts 
Were  such  as  under  government  well  seem'd, 
Unseemly  to  bear  rule,  which  was  thy  part  155 

And  person,  had'st  thou  known  thyself  aright. 

So  having  said,  he  thus  to  Eve  in  few : 
Say,  Woman,  what  is  this  which  thou  hast  done  ? 

To  whom  sad  Eve,  with  shame  nigh  overwhelm'd, 
Confessing  soon,  yet  not  before  her  Judge  160 

Bold  or  loquacious,  thus  abash 'd,  replied : 
The  Serpent  me  beguiled,  and  I  did  eat. 

Which  when  the  Lord  God  heard,  without  delay 
To  judgment  he  proceeded  on  th'  accused 
Serpent,  though  brute,  unable  to  transfer  105 

The  guilt  on  him  who  made  him  instrument 
Of  mischief,  and  polluted  from  the  end 
Of  his  creation  :  justly  then  accursed, 
As  vitiated  in  nature  :  more  to  know 

Concern'd  not  Man  (since  he  no  further  knew)  170 

Nor  alter'd  his  offence  ;  yet  God  at  last 
To  Satan,  first  in  sin,  his  doom  applied, 
Though  in  mysterious  terms,  judged  as  then  best ; 
And  on  the  serpent  thus  his  curse  let  fall : 

151-52.  The  same  idea  was  communicated  by  the  angel  Raphael,  VIII. 
568.  Milton  often  thus  inculcates  the  superior  authority  belonging  to  the 
husband. 

156.  Perton  is  here  used  in  the  sense  of  the  Latin  persona  (dramatis) ,  cha- 
racter.    It  was  thy  part  and  thy  character  (in  the  drama  of  life)  to  bear  rule, 

157.  hi  few:  In  few  (words). 


426  PARADISE    LOST. 

Because  thou  bast  done  this,  tbou  art  accursed  175 

Above  all  cattle,  each  beast  of  the  field  ; 
Upon  thy  belly  grov'ling  thou  shalt  go, 
And  dust  shalt  eat  all  the  days  of  thy  life. 
Between  thee  and  the  Woman  I  will  put 
Enmity,  and  between  thine  and  her  seed  :  180 

Her  Seed  shall  bruise  thy  head  ;  thou  bruise  his  heel. 
So  spake  this  Oracle,  then  verify'd 

175.  This  is  taken  from  Genesis  iii.  14, 15.  The  object  of  the  curse  in  tms 
ease  was  both  the  natural  visible  serpent  employed  as  the  instrument,  and 
Satan  himself,  by  whom  he  was  instigated.  It  was  not  the  serpent  alone, 
and  by  itself,  that  tempted  the  first  pair  ;  it  was  that  animal,  as  moved  and 
impelled  by  the  devil,  which  accomplished  their  ruin.  The  expressions  used 
in  denouncing  the  sentence,  appertain  to  both :  not  that  a  brute  reptile  could 
really  be  guilty  of  sin,  or  a  fit  subject  of  punishment,  but  it  is  entirely  in  ac- 
cordance with  the  usual  method  of  the  Divine  dispensations  to  put  some 
token  of  displeasure  upon  the  instrument  of  an  offence,  as  well  as  upon  the 
offender  who  employs  it.  Thus  the  beast  who  had  been  lain  with  by  man, 
Lev.  xx.  15,  was  to  be  burned  to  death  as  well  as  the  man  himself;  and  even 
the  censers  of  Korah  and  his  companions  were  condemned  as  no  longer  fit  to 
be  applied  to  a  sacred  use.  This  is  done  in  order  to  express  more  forcibly 
the  Divine  detestation  of  the  act,  while  at  the  same  time  we  may  freely  ad- 
mit that  the  main  weight  of  the  curse  undoubtedly  fell  upon  the  principal 
agent,  whose  doom  is  mystically  expressed  in  the  terms  appropriate  to  a 
natural  serpent.  It  may  further  be  observed,  in  justification  of  the  Divine 
proceeding,  that  the  brute  serpent,  in  pursuance  of  this  curse,  probably  suf- 
fered no  pain.  It  might  be  deteriorated  as  to  its  properties ;  it  might  be 
lowered  in  the  scale  of  creation ;  it  might  be  transformed  from  a  shape  and 
appearance  the  most  beautiful  in  the  eyes  of  men,  into  a  form  the  most  dis- 
gusting ;  and  all  this  without  any  diminution  of  its  corporeal  pleasures. 
Such  a  change  involved  no  mental  suffering,  as  it  would  in  the  case  of  a  ra- 
tional being  subjected  to  like  degradation. — BUSH. 

176-81.  Our  author  was  certainly  here  more  in  the  right  than  ever,  in  ad- 
hering religiously  to  the  words  of  Scripture,  though  he  has  thereby  spoiled 
the  harmony  of  his  verse. — N. 

182-  Oracle:  Here  is  a  manifest  indication  that,  when  Milton  wrote  this 
passage,  he  thought  Paraditt  was  chiefly  regained  at  our  Saviour's  resurrec- 
tion. This  would  have  been  a  copious  and  sublime  subject  for  a  second  poem. 
In  episodes  he  might  have  introduced  his  conception,  birth,  miracles,  and  the 
entire  history  of  his  administration  while  on  earth ;  and  I  much  grieve  that, 
instead  of  this,  he  should  choose  for  the  argument  of  his  Paradise  Regained 
the  fourth  cliapter  of  Luke,  the  temptation  in  the  wUdernet* ;  a  dry,  barren,  and 


BOOK  x.  427 

When  Jesus,  Son  of  Mary,  second  Eve, 

Saw  Satan  fall  like  lightning  down  from  Heav'n, 

Prince  of  the  air  ;  then,  rising  from  his  grave,  185 

Spoil'd  principalities  and  pow'rs,  triumph'd 

In  open  show,  and,  with  ascension  bright, 

Captivity  led  captive  through  the  air. 

The  realm  itself  of  Satan  long  usurp'd  ; 

Whom  he  shall  tread  at  last  under  our  feet ;  190 

E'en  he  who  now  foretold  bis  fatal  bruise, 

And  to  the  Woman  thus  his  sentence  turn'd  : 

Thy  sorrow  I  will  greatly  multiply 

By  thy  conception  :  Children  thou  shalt  bring 

In  sorrow  forth  ;  and  to  thy  husband's  will  195 

Thine  shall  submit :  he  over  thee  shall  rule. 

On  Adam  last  thus  judgment  he  pronounced  : 
Because  thou'st  hearken'd  to  th'  voice  of  thy  wife, 
And  eaten  of  the  tree,  concerning  which 

I  charged  thee,  saying,  Thou  shalt  not  eat  thereof;  200 

Cursed  is  the  ground  for  thy  sake  ;  thou  in  sorrow 
Shalt  eat  thereof  all  the  days  of  thy  life  : 
Thorns  also  and  thistles  it  shall  bring  thee  forth 
Unbid ;  and  thou  shalt  eat  th'  herb  of  the  field ; 
In  the  sweat  of  thy  face  shalt  thou  eat  bread,  205 

Till  thou  return  unto  the  ground  ;  for  thou 
Out  of  the  ground  wast  taken  (know  thy  birth)  ; 
For  dust  thou  art,  and  shalt  to  dust  return. 
.  So  judged  he  Man,  both  Judge  and  Saviour  sent, 
And  th'  instant  stroke  of  death,  denounced  that  day,  210 

Removed  far  off ;  then  pitying  how  they  stood 
Before  him  naked  to  the  air,  that  now 
Must  suffer  change,  disdain'd  not  to  begin 
Thenceforth  the  form  of  servant  to  assume, 
As  when  he  wash'd  his  servants'  feet ;  so  now,  215 

As  Father  of  his  family,  he  clad 

narrow  ground  to  build  an  epic  poem  on.  In  that  work  he  has  amplified  his 
scanty  materials  to  a  surprising  dignity,  but  yet  being  cramped  down  by  a 
wrong  choice,  without  the  expected  applause. — BENTLEY. 

21C    It  was  formerly  believed  that  some  animals  shed  their  skins  like 


428  PARADISE    LOST. 

Their  nakedness  with  skins  of  beasts,  or  slain, 

Or  as  the  snake  with  youthful  coat  repaid  ; 

And  thought  not  much  to  clothe  his  enemies  : 

Nor  he  their  outward  only  with  the  skins  220 

Of  beasts,  but  inward  nakedness,  much  more 

Opprobrious,  with  his  robe  of  righteousness, 

Arraying,  cover'd  from  his  Father's  sight. 

To  him  with  swift  ascent  he  up  return'd, 

Into  his  blissful  bosom  re-assumed  225 

In  glory,  as  of  old  ;  to  him  appeased, 

All,  tho'  all-knowing,  what  had  pass'd-with  Man ' 

Recounted,  mixing  intercession  sweet. 

Meanwhile  ere  thus  was  sinn'd  and  judged  on  Earth, 
Within  the  gates  of  Hell  sat  Sin  and  Death,  230 

makes ;  but  the  most  common  supposition  is,  that  the  skins  mentioned  in 
this  part  of  Scripture  history,  were  those  of  animals  offered  in  sacrifice, 
which,  it  is  generally  supposed,  was  instituted  in  the  earliest  period  of  man's 
existence. — S. 

220.  Wat  tinned  and  judged:  Impersonal  verbs,  constituting  a  Latin  form 
of  expression,  and  meaning,  sin  and  judgment  took  place. 

230.  Sat  Sin  and  Dtath,  (fc. :  Some  remarks  may  here,  with  propriety,  be 
made  upon  the  introduction  of  such  shadowy  and  imaginary  persons  into  a 
heroic  poem.  It  is  certain  that  Homer  and  Virgil  are  full  of  imaginary  per- 
sons ;  and  these  are  very  beautiful  in  poetry,  when  they  are  just  shown 
without  being  engaged  in  any  series  of  action.  Homer,  indeed,  represents 
sleep  as  a  person,  and  ascribes  a  short  part  to  him  in  his  Iliad  ;  but  we  must 
consider  that  though  we  now  regard  such  a  person  as  entirely  shadowy  and 
unsubstantial,  the  heathens  made  statues  of  him,  placed  him  in  their  tem- 
ples, and  looked  upon  him  as  a  real  deity.  When  Homer  makes  use  of 
similar  allegorical  persons,  it  is  only  in  short,  expressions  which  convey  an 
ordinary  thought  to  the  mind  in  the  most  pleasing  manner,  and  may  rather 
be  looked  upon  as  poetical  phrases  than  allegorical  descriptions.  Instead  of 
telling  us  that  men  naturally  flee  when  they  are  terrified,  he  introduces  the 
persons  of  Flight  and  Fear  as  inseparable  companions.  Instead  of  saying 
that  the  time  was  come  when  Apollo  ought  to  have  received  his  recom- 
penre.  he  tells  us  that  the  Hour*  brought  him  his  reward.  Instead  of  de- 
scribing the  effects  of  Minerva's  apgis  produced  in  battle,  he  tells  us  that  the 
brims  of  it  were  encompassed  by  Terror,  Rout.  Discord,  Fury.  Pvrtuit.  Ma*- 
mere,  and  Death.  In  the  same  figure  of  speaking,  he  represents  Victory  as 
following  Diomedes ;  Ditcord,  as  the  mother  of  funerals  and  of  mourning ; 
Venus,  as  dressed  by  the  Grace*.  Similar  instances  arc  to  be  found  in  Virgil. 


BOOK  x.  429 

In  countervicw  within  the  gates,  that  now 
Stood  open  wide,  belching  outrageous  flame 
Far  into  Chaos,  since  the  Fiend  pass'd  through, 
Sin  opening,  who  thus  now  to  Death  began : 

O  Son,  why  sit  we  here  each  other  viewing  235 

Idly,  while  Satan  our  great  author  thrives 
In  other  worlds,  and  happier  seat  provides 
For  us,  his  offspring  dear  :     It  cannot  be 
But  that  success  attends  him ;  if  mishap, 

Ere  this  he  had  return 'd,  with  fury  driven  240 

By  his  avengers,  since  no  place  like  this 
Can  fit  his  punishment,  or  their  revenge. 

Milton  has  very  often  made  use  of  the  same  way  of  speaking ;  as  where  he 
tells  us  that  Victory  sat  on  the  right  hand  of  the  Messiah,  when  he  marched 
forth  against  the  rebel  angels ;  that,  at  the  rising  of  the  sun,  the  Hours 
unbarred  the  gates  of  light ;  that  Discord  was  the  daughter  of  Sin.  Of  the 
same  nature  are  those  expressions,  where.,  describing  the  singing  of  the  night- 
ingale, he  adds.  "  Silence  was  pleased ;"  and  upon  the  Messiah's  bidding 
peace  to  the  Chaos,  ''  Confusion  heard  his  voice."  There  are  numberless 
instances  of  our  author's  writing  in  this  beautiful  figure.  It  is  plain  that 
these  which  have  been  mentioned,  in  which  persons  of  an  imaginary  nature 
are  introduced,  are  such  short  allegories  as  are  not  designed  to  be  taken  in 
the  literal  sense,  but  only  to  convey  particular  circumstances  to  the  reader 
after  an  unusual  and  entertaining  manner.  But  when  such  persons  are  in- 
troduced as  principal  actors,  and  engaged  in  a  series  of  adventures,  they  take 
too  much  upon  them,  and  are,  by  no  means,  proper  for  a  heroic  poem,  which 
ought  to  appear  credible  in  its  principal  parts. — A. 

The  opinions  just  expressed  differ,  it  will  be  noticed,  from  those  contained 
in  the  Introductory  Remarks,  prefixed  to  this  Book ;  and  also  from  those  ex- 
piessed  by  Bishop  Newton,  and  here  subjoined. 

Milton  may  rather  be  justified  for  introducing  such  imaginary  beings  as 
Sin  and  Death,  because  a  great  part  of  his  poem  lies  in  the  invisible  world, 
and  such  fictitious  beings  may  better  have  a  place  there  ;  and  the  actions  of 
of  Sin  and  Death  are  at  least  as  probable  as  many  of  those  ascribed  to  the 
good  or  evil  angels.  Besides,  as  Milton's  subject  necessarily  admitted  so  far 
real  persons,  he  was  in  a  manner  obliged  to  supply  that  defect  by  introduc- 
ing imaginary  ones ;  and  the  characters  of  Sin  and  Death  are  perfectly  agree- 
able to  the  hints  and  sketches,  which  are  given  of  them  in  Scripture.  The 
Scripture  had  made  persons  of  them  before  in  several  places ;  only  it  repre- 
sented them,  as  I  may  say,  in  miniature,  and  he  has  drawn  them  in  their 
full  length  and  proportions. — N. 

2.11.   /M  rountrrvitw  :  With  a  front  view  of  each  other. 


430  PARADISE    LOST 

Methinks  I  feel  new  strength  within  me  rise, 

Wings  growing,  and  dominion  given  me  large 

Beyond  this  deep  ;  whatever  draws  me  on,  245 

Or  sympathy,  or  some  connat'ral  force, 

Pow'rful  at  greatest  distance  to  unite 

With  secret  amity  things  of  like  kind 

By  secretest  conveyance.     Thou,  my  shade 

Inseparable,  must  with  me  along  ;  250 

For  Death  from  Sin  no  power  can  separate. 

But  lest  the  difficulty  of  passing  back 

Stay  his  return  perhaps  over  this  gulf 

Impassable,  impervious,  let  us  try 

Advent'rous  work,  yet  to  thy  pow'r  and  mine  255 

Not  unagreeable,  to  found  a  path 

Over  this  main  from  Hell  to  that  New  World, 

Where  Satan  now  prevails ;  a  monument 

Of  merit  high  to  all  th'  infernal  host, 

Easing  their  passage  hence,  for  intercourse  260 

Or  transmigration,  as  their  lot  shall  lead. 

Nor  can  1  miss  the  way,  so  strongly  drawn 

246.  Or  tympathy,  Ifc. :  Whether  sympathy.  The  modern  philosopher 
may.  perhaps,  take  offence  at  this  now  exploded  notion,  but  every  friend  to 
the  Muses  will.  I  doubt  not,  pardon  it,  for  the  sake  of  that  fine  strain  of 
poetry  which  it  has  given  the  poet  an  opportunity  of  introducing  in  the  fol- 
lowing description. — THVER. 

249-50.  Thou  my  thnde,  tp. :  Death  teemed  a  thadmc,  Book  II.  669,  and 
was  the  inseparable  companion  as  well  as  offspring  of  Sin.  Shakspeare,  in 
the  same  manner  uses  shadow,  as  the  Latins  use  umbra,  (Hor.  Sat.  ii.  8 :  22) : 

"  I  am  your  thadotc,  my  Lord,  I'll  foliate  you." 

Henry  IV.,  Act.  2. 

7*  N. 

250.  Mutt  with :  Must  go  with,  &c. 

251.  A  momentous  truth  is  here  conveyed,  and  well  adapted  to  make  a 
salutary  moral  impression. 

257.  Main:  Ocean. 

260.  For  intercourte  or  trantmigratian,  tfc. :  Intercourte,  the  passing  fre- 
quently backward  and  forward ;  transmigration,  quitting  Hell  once  for  all  to 
inhabit  the  new  creation  :  they  were  uncertain  which  their  lot  should  be.— 
R. 


BOOK   X.  431 

By  this  new-felt  attraction  and  instinct. 

Whom  thus  the  meagre  Shadow  answer'd  soon  : 
Go  whither  Fate  and  inclination  strong  265 

Leads  thee  ;  I  shall  not  lag  behind,  nor  err 
The  way,  thou  leading,  such  a  scent  I  draw 
Of  carnage,  prey  innumerable,  and  taste 
The  savour  of  Death  from  all  things  there  that  live  : 
Nor  shall  I  to  the  work  thou  enterprisest  270 

Be  wanting,  but  afford  thee  equal  aid. 

So  saying,  with  delight  he  snuff'd  the  smell 
Of  mortal  change  on  earth.     As  when  a  flock 
Of  ravenous  fowl,  though  many  a  league  remote 
Against  the  day  of  battle,  to  a  field  275 

Where  armies  lie  cncamp'd,  come  flying,  lured 
With  scent  of  living  carcases  design'd 
For  death  the  following  day,  in  bloody  fight ; 
So  scented  the  grim  Feature,  and  upturn'd 
His  nostril  wide  into  the  murky  air,  280 

Sagacious  of  his  quarry  from  so  far. 
Then  both  from  out  Hell-gates  into  the  waste 
Wide  anarchy  of  Chaos,  damp  and  dark, 
Flew  diverse,  and  with  pow'r  (their  pow'r  was  great) 
Hov'ring  upon  the  waters,  what  they  met,  285 

Solid  or  slimy,  as  in  raging  sea 
Tost  up  and  down,  together  crowded  drove 
From  each  side  shoaliug  towards  the  mouth  of  Hell : 
As  when  two  polar  winds,  blowing  adverse 

266.  Err:  Mistake. 

277.  With  tcent  of  living  carcaset :  A  fabulous  story  is  here  introduced 
from  Pliny  by  way  of  illustration ;  for  such  a  purpose  no  simile  could  be 
more  appropriate. 

279.  The  grim  Feature :  The  grim  Form. 

28J.  Sagacious  of  his  quarry:  Quick  of  scent  to  discern  his  prey. 

289.  A»  when  two  polar  uiW«,  Sfc. :  Sin  and  Death,  flying  into  different 
parts  of  Chaos,  and  driving  all  the  matter  they  meet  with  there  in  shoals 
towards  the  mouth  of  Hell,  afte  compared  to  two  polar  urindt,  north  and  south, 
blowing  advene  upon  the  Cronian  Sea,  the  Northern  frozen  sea,  and  driving 
together  mountain*  of  ice  that  ttop  tht  imagined  rvay,  the  northwest  passage,  as 


432 


PARADISE    LOST. 


Upon  the  Cronian  sea,  together  drive  290 

Mountains  of  ice,  that  stop  th'  imagined  way 

Bejond  Petsora  eastward,  to  the  rich 

Cathaian  coast.     The  aggregated  soil 

Death  with  his  mace  petrific,  cold  and  dry, 

As  with  a  trident  smote,  and  fix'd  as  firm  295 

As  Dclos  floating  once  ;  the  rest  his  look 

Bound  with  Gorgonian  rigour  not  to  move  ; 

And  with  asphaltic  slime,  broad  as  the  gate, 

Deep  to  the  roots  of  Hell  the  gather'd  beach 

They  fasten'd,  and  the  mole  immense  wrought  on  300 

Over  the  foaming  deep  high  arch'd,  a  bridge 

Of  length  prodigious,  joining  to  the  wall 

Immoveable  of  this  now  fenceless  world 

Forfeit  to  Death  :  from  hence  a  passage  broad, 

Smooth,  easy,  inoffensive  down  to  Hell.  305 

So,  if  great  things  to  small  may  be  compared, 

it  is  railed,  which  so  many  have  attempted  to  discover,  beyond  Pettora  eatt- 
vxtrd  (292) ,  the  most  north-eastern  province  of  Muscovy,  Russia,  to  the  rich 
Cathaian  coast — Cathay,  the  northern  part  of  China. — N. 
294.  Petrific :  Converting  substances  into  stone. 

296.  Delot :    An   island  in  the  ^Egean   Sea,  one  of  the   Cyclades,  and 
the  alleged  birth-place  of  Apollo.     Its  name  is  commonly  derived  from<ii|>oj 
manifest,  in  allusion  to  the  island  being  supposed  to  have  once  floated  under 
the  surface  of  the  sea,  until,  by  order  of  Neptune,  it  was  made  to  rise  above, 
and  remain.     The  rett :  The  slimy  parts,  286,  as  distinguished  from  the  solid, 
or  soil. 

297.  Gorgonian  rigour :  Rigidness,  such  as  the  Gorgans  were  fabled  to 
produce :  these  were  three  sisters  to  whom  the  power  was  ascribed  of  turn- 
ing into  stone  all  persons  on  whom  they  fixed  their  eyes. 

299.  Beach:  Shore. 

303.  Fencelet*:  Unguarded. 

306.  So  Xerxet,  tfc. :  This  simile  is  very  exact  and  beautiful.  As  Sin  and 
Death  built  a  bridge  over  Chaos  to  subdue  and  enslave  mankind,  to  if  great 
thing*  to  tmall  may  be  compared — u  Si  parva  licet  componere  magnis,"  as  Virgil 
says,  Georg.  iv.  176—  Xerxet,  the  Persian  monarch,  to  bring  the  free  states 
of  Greece  under  his  yoke,  came  from  Sutu,  the  chief  city  of  Susiana,  a  pro- 
vince  jf  Persia,  the  residence  of  the  Persian  monarch*,  called  Mcmnonia  by 
Herodotus,  of  Memnon,  who  built  it,  and  who  reigned  there. 


BOOK  x.  433 

Xerxes,  the  liberty  of  Greece  to  yoke, 

From  Susa  his  Memnonian  palace  high 

Came  to  the  sea,  and  over  Hellespont 

Bridging  his  way,  Europe  with  Asia  join'd,  310 

And  scourged  with  many  a  stroke  th'  indignant  waves. 

Now  had  they  brought  the  work  by  wondrous  art 

Pontifical,  a  ridge  of  pendent  rock, 

Over  the  vex'd  abyss,  (following  the  track 

Of  Satan  to  the  self-same  place  where  he  315 

First  lighted  from  his  wing,  and  landed  safe 

From  out  of  Chaos,)  to  the  outside  bare 

Of  this  round  world.     With  pins  of  adamant 

And  chains  they  made  all  fast,  too  fast  they  made 

And  durable  ;  and  now  in  little  space  330 

The  confines  met  of  Empyrean  Heav'n 

And  of  this  World,  and  on  the  left  hand  Hell 

309-10.  And  over  the  Hellespont  bridging  hi*  way :  Building  a  bridge,  rest- 
ing on  ships,  over  Hellespont,  the  narrow  sea  by  Constantinople,  that  divides 
Europe  from  Asia,  to  march  his  large  army  over  it. 

310-11.  Europe  with  Asia  joined,  and  scourged  with  many  a  stroke  the  in- 
dignant waves :  Alluding  particularly  to  the  madness  of  Xerxes  in  ordering 
the  sea  to  be  whipped  for  the  loss  of  some  of  his  ships. 

311.  Indignant  waves:  Scorning  and  raging  to  be  so  confined ;  as  Virgil 
says,  "  Pontem  indignatus,  Araxes,"  JEn.  viii.  728. 

312.  By  wondrous  art  pontifical :  By  the  wondrous  art  of  building  bridges. 
The  high  priest  of  the  ancient  Romans  was  distinguished  by  the  name  of 
Pontifex,  from  pans,  a  bridge,  and  facer e,  to  make  :  "  Quia  sublicius  pons  a 
Pontificibus  factus  est  primum,  et  restitutus  saepe,"  as  Varro  relates. 

Jlrt  pontifical,  says  Warburton,  is  a  very  bad  expression  to  signify  the  art 
of  building  bridges,  and  yet,  to  suppose  a  pun,  would  be  worse,  as  if  the 
Roman  priesthood  were  as  ready  to  make  the  way  easy  to  Hell,  as  Sin  an 
Death  did. 

312-318.  The  prominent  statements  are  :  Now  had  they  brought  the  work, 
over  the  vexed  at>yss,  to  the  outside  bare  of  this  round  world,  following  tht  track 
of  Satan,  &c. 

315-17.  For  an  explanation  of  outside  bare  of  this  round  world,  consult 
note  on  Book  iii.  34;  ii.  1029-52. 

322.  On  the  left  hand  Hell :  Virgil  locates  Hell  on  the  left,  and  Elysium 
on  the  right  hand,  JEn.  vi.  542. 

B  B 


434  PARADISE    LOST. 

With  long  reach  interposed :  three  sev'ral  ways 

In  sight,  to  each  of  these  three  places  led. 

And  now  their  way  to  Earth  they  had  descry 'd,  325 

To  Paradise  first  tending,  when,  behold, 

Satan,  in  likeness  of  an  Angel  bright, 

Betwixt  the  Centaur  and  the  Scorpion  steering 

His  zenith,  while  the  sun  in  Aries  rose. 

Disguised  he  came  ;  but  those  his  children  dear  330 

Their  parent  soon  discern'd,  though  in  disguise. 

He,  after  Eve  seduced,  unminded  slunk 

Into  the  wood  fast  by,  and  changing  shape 

T'  observe  the  sequel,  saw  his  guileful  act 

By  Eve,  though  all  unweeting,  seconded  335 

Upon  her  husband,  saw  their  shame  that  sought 

Vain  covertures  ;  but  when  he  saw  descend 

The  Son  of  God  to  judge  them,  terrify'd 

He  fled,  not  hoping  to  escape,  but  shun 

The  present,  fearing,  guilty,  what  his  wrath  340 

323.  Reach:  Extent. 

328.  Steering  hit  zenith :  Alluding  to  a  ship  steering  her  course  between 
two  islands :  so  Satan  directed  his  way,  on  his  return  from  the  earth,  be- 
tween these  two  signs  of  the  zodiac,  upward*,  towards  the  outside  of  thia 
round  world,  whence  he  had  come  down,  317 ;  III.  418-23,  560-74. 

Satan,  to  avoid  being  discovered,  as  he  had  been  before,  IV.  569,  &c.,  by 
Uriel,  regent  of  the  sun,  takes  care  to  keep  at  as  great  distance  as  possible, 
and,  therefore,  while  the  tun  rote  in  Jlriet,  he  steers  his  course  dirsctly  up- 
wards, betwixt  the  Centaur  and  the  Scorpion,  two  constellations  which  lay  in 
a  quite  different  part  of  the  heavens  from  Aries. — N. 

It  is  observed  by  those  who  would  set  forth  the  greatness  of  Virgil's 
plan,  that  he  conducts  his  reader  through  all  the  parts  of  the  earth  which 
were  discovered  in  his  time.  Asia,  Africa,  and  Europe,  are  the  aerttai 
scenes  of  his  fable.  The  plan  of  Milton's  poem  is  of  an  infinitely  greater 
extent,  and  fills  the  mind  with  many  more  astonishing  circumstances. 
Satan,  having  surrounded  the  earth  seven  times,  departs  at  length  from  Para- 
dise. We  then  see  him  steering  his  course  among  the  constellations;  and. 
after  having  traversed  the  whole  creation,  pursuing  his  voyage  through  the 
chaos,  and  entering  into  his  own  infernal  dominions. — A. 

332.  Seduced :  Had  been  seduced. 

335.  Ml  unweeting :  Altogether  ignorant,  that  is,  of  his  presence.  Second- 
ed: Practised  a  second  time. 


BOOK  x.  435 

Might  suddenly  inflict ;  that  pass'd,  return'd 

By  night,  and  listening  where  the  hapless  pair 

Sat  in  their  sad  discourse,  and  various  plaint, 

Thence  gathered  his  own  doom,  which  understood 

Not  instant,  but  of  future  time,  with  joy  345 

And  tidings  fraught,  to  Hell  he  now  return'd, 

And  at  the  brink  of  Chaos,  near  the  foot 

Of  this  new  wondrous  pontifice,  unhoped 

Met  who  to  meet  him  came,  his  offspring  dear. 

Great  joy  was  at  their  meeting,  and  at  sight  850 

Of  that  stupendous  bridge  his  joy  increased. 

Long  he  admiring  stood,  till  Sin,  his  fair 

Enchanting  daughter,  thus  the  silence  broke : 

0  Parent,  these  are  thy  magnific  deeds, 

Thy  trophies,  which  thou  view'st  as  not  thine  own  !  355 

Thou  art  their  author  and  prime  architect : 
For  I  no  sooner  in  my  heart  divined, 
(My  heart,  which  by  a  secret  harmony 
Still  moves  with  thine,  join'd  in  connexion  sweet,) 
That  thou  on  earth  hadst  prosper'd,  which  thy  looks  360 

Now  also  evidence,  but  straight  I  felt, 
Tho'  distant  from  thee  worlds  between,  yet  felt 
That  I  must  after  thee  with  this  thy  son ; 
Such  fatal  consequence  unites  us  three : 

Hell  could  no  longer  hold  us  in  her  bounds,  365 

Nor  this  unvoyageable  gulf  obscure 
Detain  from  following  thy  illustrious  track. 
Thou  hast  achieved  our  liberty,  confined 

344.  Which,  understood :  Which  being  understood. 

345.  With  joy  and  tidings  :  That  is,  with  joyful  tidings :  an  idiom  of  th« 
Lalin  writers,  as  in  JEn.  viii.  436,  "  Squamis  auroque,"  instead  of  "  durrit 
Kfuamit ;  ./En.  i.  630,  "  Munera  latitiamque  Dei,"  for  "  Munera  lata  Dei."— 
R. 

348.  Pontifice:  Bridge-work. 

363.  Must  (go)  after  thee. 

364.  Fatal  consequence:  Fated  connection  of  cause  and  effect. 

368.   Our  liberty  :  The  liberty  of  us.     For  similar  instances  of  this  nw  ol 


436  PARADISE    LOST. 

Within  Hell-gates  till  now ;  thou  us  impower'd 

To  fortify  thus  far,  and  overlay  370 

With  this  portentous  bridge  the  dark  abyss. 

Thine  now  is  all  this  world ;  thy  virtue  hath  won 

What  thy  hands  builded  not ;  thy  wisdom  gain'd 

With  odds  what,  war  hath  lost,  and  fully  'venged 

Our  foil  in  Heav'n  :  here  thou  shalt  monarch  reign  ;  375 

There  didst  not ;  there  let  him  still  victor  sway. 

As  battle  hath  adjudged,  from  this  new  world 

Retiring,  by  his  own  doom  alienated, 

And  henceforth  monarchy  with  thee  divide 

Of  all  things  parted  by  th'  empyreal  bounds,  380 

His  quadrature,  from  thy  orbicular  W9rld, 

Or  try  thee  now  more  dangerous  to  his  throne. 

Whom  thus  the  Prince  of  darkness  answer'd  glad  : 
Fair  Daughter,  and  thou  Son  and  Grandchild  both, 
High  proof  ye  now  have  given  to  be  the  race  385 

Of  Satan  (for  I  glory  in  the  name, 
Antagonist  of  Heav  Vs  Almighty  King)  ; 
Amply  have  merited  of  me,  of  all 
Th'  infernal  empire,  that  so  near  Heav'n's  door 
Triumphal  with  triumphal  act  have  met,  390 

Mine  with  this  glorious  work,  and  made  one  realm 
Hell  and  this  world,  one  realm,  one  continent 
Of  easy  thoroughfare.     Therefore,  while  I 

the  pronoun,  refer  to  IV.  129;  VIII.  423;  DC  108.  To  fortify:  To  erect 
firm  work. 

375.  Foil:  Defeat 

381.  Hit  quadrature,  tfc. :  This  world  is  orbicular •,  or  round ;  the  empyreal 
Heaven  is  a  quadrature,  or  square.  Our  author  had  said  before  (II.  1048) 
that  it  was  undetermined  tquare  or  round ;  and  so  it  might  be  to  Satan, 
viewing  it  at  that  distance ;  but  here  he  follows  the  opinion  of  Gassen- 
dus  and  others,  who  say  that  the  empyrium,  or  Heaven  of  heavens,  is 
of  a  square  figure,  because  the  holy  city,  in  the  Revelation  (xxi.  16),  is  w> 
described. — N. 

384.  Son  and  grandchild :  Death  is  by  these  terms  described  as  the  imme- 
diate effect  of  sin,  and  the  more  remote  effect  of  the  agency  of  Satan,  by  which 
the  sin  of  man  was  effected. 

386.   Satan  means  antagonist  or  adversary 


BOOK  x.  437 

Descend  through  darkness,  on  your  road  with  ease, 

To  my  associate  Pow'rs,  them  to  acquaint  395 

With  these  successes,  and  with  them  rejoice, 

You  twd  this  way,  among  these  numerous  orbs 

All  yours,  right  down  to  Paradise  descend  ; 

There  dwell  and  reign  in  bliss,  thence  on  the  earth 

Dominion  exercise,  and  in  the  air,  400 

Chiefly  on  Man,  sole  lord  of  all  declared  ; 

Him  first  make  sure  your  thrall,  and  lastly  kill. 

My  substitutes  I  send  ye,  and  create 

Plenipotent  on  earth,  of  matchless  might 

Issuing  from  me.     On  your  joint  vigour  now  405 

My  hold  of  this  new  kingdom  all  depends, 

Through  Sin  to  Death  exposed  by  my  exploit. 

If  your  joint  pow'r  prevail,  th'  affairs  of  Hell 

No  detriment  need  fear.     Go,  and  be  strong. 

So  saying,  he  dismiss'd  them  ;  they  with  speed  410 

Their  course  through  thickest  constellations  held, 
Spreading  their  bane  ;  the  blasted  stars  look'd  wan, 
And  planets,  planet-struck,  real  eclipse 
Then  suffer'd.     Th'  other  way  Satan  went  down 
The  causey  to  Hell-gate  ;  on  either  side  415 

Disparted  Chaos  over-built  exclaim'd, 
And  with  rebounding  surge  the  bars  assail'd 
That  scorn 'd  his  indignation.     Through  the  gate, 
Wide  open  and  unguarded,  Satan  pass'd, 

And  all  about  found  desolate  ;  for  those  420 

Appointed  to  sit  there  had  left  their  charge, 

402.  Thrall:  Slave. 

409.  Go  and  be  strong :  The  words  of  Moses  to  Joshua,  Deut.  xxxi.  7,  8. 

412.  Spreading  their  bane,  ffc. :  Ovid's  description  of  the  journey  of  Envy 
to  Athens,  Met.  ii.  791-94,  and  Milton's  of  the  journey  of  Sin  and  Death  to 
Paradise,  have  a  great  resemblance.     But  whatever  Milton  imitates,  he  adds 
a  greatness  to  it :  as  in  this  place,  he  alters  Ovid's  flowers,  herbs,  people,  and 
cities,  to  stars,  planets,  arid  worlds. 

413.  And  planets,  planct-strurk :  We  say  of  a  thing  when  it  is  blasted  and 
withered,  that  it  is  planet-struck;  and  this  is  now  applied  to  the  planets 
themselves.     And  what  a  sublime  idea  does  it  give  us  of  the  devastations 
of  Sin  and  Death  ! — N.  415.  Causo^  •   Raised  "A'av- 


438  PARADISE    LOST. 

Flown  to  the  upper  world  ;  the  rest  were  all 

Far  to  tli'  inland  retired,  about  the  walls 

Of  Pandemonium,  city  and  proud  scat 

Of  Lucifer,  so  by  allusion  call'd,  425 

Of  that  bright  star  to  Satan  paragon 'd. 

There  kept  their  watch  the  legions,  while  the  Grand 

In  council  sat,  solicitous  what  chance 

Might  intercept  their  emperor  sent ;  so  he 

Departing,  gave  command  ;  and  they  observed.  430 

As  when  the  Tartar  from  his  Russian  foe 

By  Astracan  over  the  snowy  plains 

Retires,  or  Bactrian  Sophi  from  the  horns 

Of  Turkish  crescent,  leaves  all  waste  beyond 

The  realm  of  Aladule,  in  his  retreat  435 

To  Tauris  or  Casbeen,  so  these  the  late 

Heav'n-banish'd  host,  left  desert  utmost  Hell 

424.  Pandemonium,  referred  to  Book  I.  756,  and  there  said  to  be  the  high 
capital  of  Satan  and  his  peers.      It  is  derived  from  ra»,  all,  and  &<>&>*, 
demon. 

425.  Lucifer :  Light  bnnger.     The  old  poets  give  this  name  to  Venus 
when  she  is  a  morning  star,  and  then  heralds  the  great  orb  of  light.     In 
Isaiah,  xiv.  12,  Nebuchadnezzar  is  compared  to  Lucifer,  from  the  worldly 
splendor  by  which  he  had  previous  to  his  death  been  surrounded,  and  by 
which  he  surpassed  all  other  monarchs,  as  the  brilliancy  of  Lucifer  (Venus) 
surpasses  that  of  the  other  celestial  bodies,  in  the  absence  of  the  sun.    Ter- 
tullian  and  Gregory  the  Great,  erroneously  understood  this  passage  in  Isaiah 
as  referring  to  the  fall  of  Satan,  in  consequence  of  which  the  name  Lucifer 
has  since  been  applied  to  Satan. — K.     Compare  Book  i.  591-06  ;  X.  440-55. 

426.  Paragoned:  From  paragonner  (French),  to  be  equal  to,  to  be  like; 
from  *u»a,  juxta,  and  ayur,  ccrtamcn.    An  exact  idea  or  likeness  of  a  thing) 
able  to  contest  with  the  original. — H. 

432-36.  Attrafcm  :  A  large  city  near  the  mouth  of  the  Volga.  Sophi : 
A  title  of  the  King  of  Persia.  He  is  styled  Bactrian,  from  one  of  his  rich- 
est provinces,  lying  near  the  Caspian  Sea.  Alalult :  The  greater  Armenia. 
Tauri* :  A  city  in  Persia,  now  called  Ecbatana.  Catbeen :  One  of  the  largest 
cities  of  Persia,  in  Parthia,  towards  the  Caspian  Sea.  In  this  city,  after  the 
loss  of  Tauris,  the  Persian  monarchs  made  their  residence. 

434.  Cretctnt :  The  Turkish  standard  bears  the  figure  of  the  new  moon, 
which  terminates  in  points,  or  horn*.  The  new  moon  is  crttcent,  or  growing ; 
it  enlarges  its  figure.  The  phrase,  "  horns  of  Turkish  crescent,"  is  equivalent 
to  Turkish  standard,  tud  this  may  figuratively  stand  for  Turkish  power. 


BOOK  x.  439 

Many  a  dark  league,  reduced  in  careful  watch 

Round  their  metropolis,  and  now  expecting 

Each  hour  their  great  advent'rer  from  the  search  440 

Of  foreign  worlds ;  he  through  the  midst,  unuiark'd, 

In  show  plebeian  Angel  militant 

Of  lowest  order,  pass'd ;  and  from  the  door 

Of  that  Plutonian  hall,  invisible, 

Ascended  his  high  throne,  which  under  state  445 

Of  richest  texture  spread,  at  th'  upper  end 

Was  placed  in  regal  lustre.     Down  a  while 

He  sat,  and  round  about  him  saw,  unseen. 

At  last,  as  from  a  cloud,  his  fulgent  head 

And  shape  star-bright  appear'd,  or  brighter,  clad  450 

With  what  permissive  glory  since  his  fall 

Was  left  him,  or  false  glitter.     All  amazed 

At  that  so  sudden  blaze,  the  Stygian  throng 

Bent  their  aspect,  and  whom  they  wish'd  beheld, 

Their  mighty  chief  return 'd.     Loud  was  th'  acclaim  :          455 

Forth  rush'd  in  haste  the  great  consulting  peers, 

Raised  from  their  dark  divan,  and  with  like  joy 

Congratulant  approach'd  him,  who  with  hand 

Silence,  and  with  these  words  attention,  won  : 

Thrones,  Dominations,  Princedoms,  Virtues,  Pow'rs,       460 
For  in  possession  such,  not  only  of  right, 
I  call  ye,  and  declare  ye  now,  return'd 

445-47.  Ascended  hit  high  throne,  fyc. :  His  first  appearance  in  the  assem- 
bly of  fallen  angels  is  worked  up  with  circumstances  which  give  a  delight- 
ful surprise  to  the  reader ;  but  there  is  no  incident  in  the  whole  poem  which 
does  this  more  than  the  transformation  of  the  whole  audience,  that  follows 
the  account  their  leader  gives  them  of  his  expedition.  The  gradual  change 
of  Satan  himself  is  described  after  Ovid's  manner,  and  may  vie  with  any  of 
those  celebrated  transformations  which  are  looked  upon  as  the  most  beauti- 
ful parts  in  that  poet's  works. — A.  State :  Canopy,  elegant  covering. 

454.  Bent  their  atpcct :  Directed  their  look. 

457.  Raited  from  their  dark  divan  :  The  devils  are  frequently  described  by 
metaphors  taken  from  the  Turks.  Satan  is  called  the  Sultan  (I.  348),  as  here 
the  council  is  styled  the  divan.  The  said  council  is  said  to  sit  in  secret  con- 
clave (I.  795) ,  the  Devil,  the  Turk,  and  the  Pope  being  commonly  thought 
to  be  nearly  related,  and  often  joined  together. — N. 


440  PARADISE    LOST. 

Successful  beyond  hope,  to  lead  ye  forth 

Triumphant  out  of  this  infernal  pit 

Abominable,  accursed,  the  house  of  woe,  466 

And  dungeon  of  our  tyrant.     Now  possess, 

As  Lords,  a  spacious  world,  to  our  native  Heavn 

Little  inferior,  by  my  adventure  hard 

With  peril  great  achieved.     Long  were  to  tell 

What  I  have  done,  what  suffer'd,  with  what  pain  470 

Voyaged  th'  unreal,  vast,  unbounded  deep 

Of  horrible  confusion,  over  which 

By  Sin  and  Death  a  broad  way  now  is  paved 

To  expedite  your  glorious  march  ;  but  I 

Toil'd  out  my  uncouth  passage,  forced  to  ride  475 

Th'  untractable  abyss,  plunged  in  the  womb 

Of  unoriginal  Night  and  Chaos  wild, 

That  jealous  of  their  secrets  fiercely  opposed 

My  journey  strange,  with  clamorous  uproar 

Protesting  Fate  supreme ;  thence  how  I  found  480 

The  new-created  world,  which  fame  in  Heav'n 

Long  had  foretold,  a  fabric  wonderful, 

Of  absolute  perfection,  therein  Man 

Placed  in  a  Paradise,  by  our  exile 

Made  happy.     Him  by  fraud  I  have  seduced  485 

From  his  Creator,  and  the  more  to  increase 

Your  wonder,  with  an  apple !     He  thereat 

Offended  (worth  your  laughter)  hath  given  up 

475.  Uncouth :  Strange,  unknown,  unusual. 

477.   Unoriginal:  Unorigiuated,  ungenerated. 

4SO.  Protesting  Fate  tupreme :  Calling  upon  Fate  as  a  witness  against  my 
proceedings.  This  does  not  perfectly  agree  with  the  account  in  Book  II. 
1007-9.  But  Satan  is  here  extolling  his  own  performances,  ana  perhaps  the 
author  did  not  intend  that  the  father  of  lies  should  keep  strictly  to  truth. — N. 

484.  Exile:  Accent  on  the  last  syllable. 

487  With  an  apple:  The  fall  of  man,  and  this  incident  connected  with  it, 
have  long  been  the  profane  jest  of  infidelity,  as,  according  to  tnis  passage, 
they  were  previously  of  Satan  and  his  wicked  associates.  But  the  act  as  ft 
crime  and  as  a  source  of  universal  wretchedness,  is  too  serious  to  admit,  with 
propriety,  of  any  such  treatment. 


BOOK    X.  441 

Both  his  beloved  Man  and  all  his  world, 

To  Sin  and  Death  a  prey,  and  so  to  us,  490 

Without  our  hazard,  labour,  or  alarm, 

To  range  in,  and  to  dwell,  and  over  Man 

To  rule,  as  over  all  he  should  have  ruled. 

True  is,  me  also  he  hath  judged,  or  rather 

Me  not,  but  the  brute  Serpent,  in  whose  shape  495 

Man  I  deceived.     That  which  to  me  belongs 

Is  enmity,  which  he  will  put  between 

Me  and  mankind :  I  am  to  bruise  his  heel ; 

His  seed  (when  is  not  set)  shall  bruise  my  head. 

A  world  who  would  not  purchase  with  a  bruise,  500 

Or  much  more  grievous  pain  ?     Ye  have  th'  account 

Of  my  performance  :  What  remains,  ye  Gods, 

But  up  and  enter  now  into  full  bliss  ? 

So  having  said,  a  while  he  stood,  expecting 
Their  universal  shout  and  high  applause  505 

To  fill  his  ear ;  when,  contrary,  he  hears 
On  all  sides,  from  innumerable  tongues 
A  dismal  universal  hiss,  the  sound 
Of  public  scorn.     He  wonder'd,  but  not  long 
Had  leisure,  wond'ring  at  himself  now  more  :  510 

His  visage  drawn  he  felt  to  sharp  and  spare, 
His  arms  clung  to  his  ribs,  his  legs  intwining 
Each  other,  till  supplanted  down  he  fell 

494.  True  u :  True  (it)  is. 

496.  That  which  to  me  belongs,  Sfc. :  The  sentence  referred  partly  to  Satan, 
and  partly  to  the  serpent,  his  instrument,  as  explained  fully  in  the  Introductory 
Remarks  of  Book  IX.  and  in  note  Book  X.  175. 

499.   When :  (The  time)  when. 

513.  Till  supplanted,  Sfc. :  We  may  observe  here  a  singular  beauty  and 
elegance  in  Milton's  language ;  and  that  is  in  using  words  in  their  strict  and 
literal  sense  which  are  commonly  applied  to  (used  with)  a  metaphorical 
meaning,  whereby  he  gives  a  peculiar  force  to  his  expressions,  and  the  literal 
meaning  appears  more  new  and  striking  than  the  metaphor  itself.  We  have 
an  instance  of  this  in  the  word  supplanted,  which  is  derived  from  the  Latin 
stifijilanto,  to  trip  up  one's  heels,  or  overthrow  (a  planta  pedis  subtus  emota) , 
and  there  is  an  abundance  of  other  examples  in  several  parts  of  this  wcrk  — 
N. 


442  PARADISE    LOST. 

\ 

A  monstrous  serpent  on  his  belly  prone. 

Reluctant,  but  in  vain  ;  a  greater  Pow'r  515 

Now  ruled  him,  punish'd  in  the  shape  he  sinn'd, 

According  to  his  doom.     He  would  have  spoke, 

But  hiss  for  hiss  return'd  with  forked  tongue 

To  forked  tongue ;  for  now  were  all  transform 'd 

Alike  ;  to  serpents  all  as  accessories  520 

To  his  bold  riot.     Dreadful  was  the  din 

Of  hissing  through  the  hall,  thick  swarming  now 

With  complicated  monsters,  head  and  tail. 

Scorpion,  and  Asp,  and  Amphisbaena  dire, 

Cerastes  horn'd,  Hydras,  and  Elops  drear,  525 

And  Dipsas  (not  so  thick  swarm'd  once  the  soil 

Bedropt  with  blood  of  Gorgon,  or  the  isle 

Ophiusa)  ;  but  still  greatest  he  the  midst, 


514.  A  monttrout  serpent,  tfc. :  Our  author,  in  describing  Satan's  transfor- 
mation into  a  serpent,  had,  no  doubt,  in  mind  the  transformation  of  Cadmus 
(Ovid  Met.  book  iv.),  to  which  he  had  alluded  before  in  Book  IX.  505:  but 
there  is  something  far  more  astonishing  in  Milton  than  in  Ovid ;  for  there 
only  Cadmus  and  his  wife  are  changed  into  serpents,  but  here  myriads  of 
angels  are  transformed  all  together. — N. 

519-20.  The  moral  lessons  which  this  transformation  of  the  fallen  angels 
convey  are  good :  a  rebuke  to  pride,  impiety,  and  falsehood ;  the  certainty 
of  retribution  according  to  Divine  threatenings ;  the  entire  subjection  of  Satan 
to  God's  control ;  the  degradation  resulting  from  rebellion  against  the  govern- 
ment of  Jehovah. 

524.  Amphiibana :  A  species  of  serpent  that  moves  with  either  end  fore- 
most, as  the  name  indicates,  from  -i/iii  and  J«ir>->. 

525.  Ceratte* :  A  serpent  that  possesses  horns,  named  from  *'>«,  a  horn. 
Hydna :  water-serpent,  from  il<, p.  water — a  serpent  that  approaches  without 
giving  notice,  by  hissing,  to  avoid  him.     Drtar:  Direful,  sad. 

526.  Diptat :  A  poisonous  serpent  whose  bite  produces  severe  thirst,  Deut. 
viii.    The  name  is  from  <5.  J^,  thirst. 

527.  The  fable  of  Medusa,  one  of  the  Gorgons.  is  here  referred  to.     Her 
lock!*  of  hair  were  converted  into  snakes.    She  was  slain  by  Perseus,  who 
cut  off  her  head;  and  the  blood  that  flowed  from  it  produced  the  serpents  ol 
Africa,  Perseus  having,  on  his  return,  winged  his  way  over  that  country. 

528.  Ophiuta  :  A  name  given  to  many  places  on  account  of  being  greatly 
infested  by  serpents;  amongst  others,  to  the  islands  of  Tenos  and  of  Rhodes 


BOOK  x.  443 

Now  Dragon  grown,  larger  than  whom  the  sun 

Engender'd  in  the  Pythian  vale  on  slime,  530 

Huge  Python,  and  his  pow'r  no  less  he  seem'd 

Above  the  rest  still  to  retain.     They  all 

Him  follow'd,  issuing  forth  to  th'  open  field, 

Where  all  yet  left  of  that  revolted  rout 

Heav'n-fall'n,  in  station  stood  or  just  array,  535 

Sublime  with  expectation  when  to  see 

In  triumph  issuing  forth  their  glorious  chief: 

They  saw,  but  other  sight  instead,  a  crowd 

Of  ugly  serpents.     Horror  on  them  fell, 

And  horrid  sympathy  ;  for  what  they  saw,  540 

They  felt  themselves  now  changing.     Down  their  arms, 

Down  fell  both  spear  and  shield,  down  they  as  fast, 

And  the  dire  hiss  renew'd,  and  the  dire  form 

Catch'd  by  contagion,  like  in  punishment, 

As  in  their  crime.     Thus  was  th'  applause  they  meant        545 

Turn'd  to  exploding  hiss  ;  triumph  to  shame, 

Cast  on  themselves  from  their  own  mouths.     There  stood 

A  grove  hard  by,  sprung  up  with  this  their  change, 

His  will  who  reigns  above,  to  aggravate 

Their  penance,  laden  with  fair  fruit,  like  that  550 

Which  grew  in  Paradise,  the  bait  of  Evo 

Used  by  the  Tempter.     On  that  prospect  strange 

Their  earnest  eyes  they  fix'd,  imagining 

For  one  forbidden  tree  a  multitude 

Now  risen,  to  work  them  further  woe  or  shame  ;  555 

Yet  parch'd  with  scalding  thirst  and  hunger  fierce, 

Though  to  delude  them  sent,  could  not  abstain, 

TV  above  catalogue  of  species  of  serpents  seems  to  have  been  taken  fro 
Lucan's  Pharsalia,  book  ix.  696. 

529.  Dragon :  This  name  is  applied  to  the  Devil,  who  is  also  called  the 
Old  Serpent  in  Rev.  xx.  2.  Lucan  had  described  the  dragon  as  the  greatest 
and  mswt  terrible  of  the  Lybian  serpents. 

«?31.  Huge  Python:  A  famous  serpent,  in  the  vicinity  of  Delphi  in  Greece, 
fabled  to  have  sprung  from  the  mud  which  remained  upon  the  earth  after  the 
deluge  of  Deucalion.  Pythian  vale:  Vale  near  Delphi.  See  note  pn  578-79 
Ovid'i  Met  i.  438. 


444  PARADISE    1.08T. 

But  on  they  rolled  in  heaps,  and  up  the  trees 

Climbing,  sat  thicker  than  the  snaky  locks 

That  curl'd  Mcgaora.     Greedily  they  pluck'd  .  660 

The  fruitage,  fair  to  sight,  like  that  which  grew 

Near  that  bituminous  lake  where  Sodom  flamed  ; 

This  more  delusive,  not  the  touch,  but  taste 

Deceived  :  they  fondly  thinking  to  allay 

Their  appetite  with  gust,  instead  of  fruit  665 

Chew'd  bitter  ashes ;  which  th'  offended  taste 

With  spatt'ring  noise  rejected.     Oft  they  assay 'd, 

Hunger  and  thirst  constraining,  drugged  as  oft 

With  hatefullest  disrelish,  writhed  their  jaws 

With  soot  and  cinders  fill'd  ;  so  oft  they  fell  570 

Into  the  same  illusion,  not  as  Man 

Whom  they  triumph'd  once  lapsed.     Thus  were  they  plagued, 

And  worn  with  famine  long,  and  ceaseless  hiss, 

560.  Megara :  One  of  the  Furies,  whose  hair,  like  Medusa's,  :onsisted  of 
serpents. 

562.  Bituminous  lake,  $c. :  The  lake  Aspbaltites  (or  Dead  Sea) ,  near  which 
Sodom  and  Gomorrha  were  situated.  Josephus  affirms  that  the  shapes  and 
fashions  of  them  and  those  other  cities  called  the  citiet  of  the  plain,  were  to  be 
aeen  in  his  days,  and  trees  laden  with  fair  fruit  (styled  the  applet  of  Sodoni) , 
rising  out  of  the  ashes,  which  at  the  first  touch  dissolved  into  ashes  and  smoke, 
Wars  of  the  Jews,  book  iv.  c.  8.  But  this  fair  fruitage  was  more  deceitful 
and  disappointing  than  Sodom's  cheating  apples,  which  only  deceived  the 
touch,  by  dissolving  into  ashes ;  but  this  endured  the  handling,  the  more  to 
vex  and  disappoint  their  taste,  by  filling  the  mouths  of  the  damned  with 
grating  cinders  and  bitter  ashes,  instead  of  allaying  their  scorching  thirst, 
provoking  and  inflaming  it :  so  handsomely  has  our  author  improved  (en- 
hanced) their  punishment. — H. 

565.  Gutt:  Relish. 

568.  Drugg'd:  This  is  a  metaphor  taken  from  the  general  nauseoiuness  of 
drugs,  when  they  are  taken  by  way  of  medicine. — P.  Tormented  with  the 
taste  usually  found  in  drugs. — R. 

572.  IVhom  they  triumphed  once  lapttd :  That  is,  whom  they  triumphed  (over) 
once  fell. 

573.  Long  and  ccateleu  hiu:  (With)  long,  &c. 

574.  Permitted :  Being  permitted.     This  idea  Warburton  supposes  to  have 
oeen  taken  from  the  old  romances,  of  which  Milton  was  a  great  reader ;  01 
from  Ariosto,  can.  zliii.  tt.  9S,  which  comes  nearer  to  it  than  any  other  work. 


BOOK  x.  445 

Till  their  lost  shape,  permitted,  they  resumed , 

Yearly  enjoin'd,  some  say,  to  undergo  575 

This  annual  humbling  certain  number'd  days, 

To  dash  their  pride,  and  joy  for  Man  seduced. 

However,  some  tradition  they  dispersed 

Among  the  Heathen  of  their  purchase  got, 

And  fabled  how  the  Serpent,  whom  they  call'd  580 

Ophion  with  Eurynome,  the  wide 

Encroaching  Eve  perhaps,  had  first  the  rule 

Of  high  Olympus,  thence  by  Saturn  driv'n 

And  Ops,  ere  yet  Dictaean  Jove  was  born. 

Mean  while,  in  Paradise  the  hellish  pair  585 

Too  soon  arrived,  Sin  there  in  Pow'r  before, 

578-79.  It  deserves  remark,  says  Kirto,  that  in  most  of  the  accounts  of  the 
dragon,  or  serpent,  whom  the  heathen  regarded  as  the  source  of  evil,  he  is 
called  Typhon,  or  Python,  a  word  which  signifies  "  to  over-persuade,  to  de- 
ceive." Now,  this  very  name  Pitho  or  Python,  designates  the  great  deceiver 
of  mankind.  When  the  damsel  at  Philippi  is  said  to  have  been  possessed  by 
"a  spirit  of  divination,"  it  is  called,  in  the  original,  "a  spirit  of  Python,' 
manifestly  showing  that  the  pagan  Python  was,  and  could  be,  no  other  than 
u  that  Old  Serpent,  called  the  Devil  and  Satan,  which  deceiveth  the  whole 
world"  (Rev.  xii.  9) . 

580-84.  Our  author  is  endeavouring  to  show  that  there  was  some  tradition 
among  the  heathen  of  the  great  power  that  Satan  had  obtained  over  mankind ; 
and  this  he  proves  by  what  is  related  of  Ophion  with  Eurynome.  Ophion  with 
Eurynome,  he  says,  had  first  the  rule  of  high  Olympus,  and  were  driven  thence 
by  Saturn  and  Ops.  or  Rhea,  ere  yet  their  son,  Dictcean  Jove,  was  born,  so 
called  from  Dicte,  a  mountain  of  Crete,  where  he  was  educated.  Milton 
seems  to  have  taken  this  story  from  Apollonius  Rhoditis. 

Now  Ophion,  according  to  the  Greek  etymology,  signifies  a  serpent,  and 
therefore  Milton  conceives  that  by  Ophion  the  Old  Serpent  might  be  intended, 
the  serpent  whom  they  called  Ophion  ;  and  Eurynome,  signifying  wide-ruling,  he 
bays,  but  says  doubtfully,  that  she  might  be  the  wide-encroaching  Eve  perhaps. 
This  epithet  is  applied  to  Eve,  to  show  the  similitude  between  her  and  Eu- 
rynome, and  why  he  takes  the  one  for  the  other;  and  therefore,  in  allusion  to 
the  name  of  Eurynome,  he  styles  Eve  the  wide-encroaching,  as  extending  her 
rule  and  dominion  further  than  she  should  over  her  husband,  and  affecting 
godhead. — N. 

588.  Sin  in  power:  That  is,  sin  potential.  Sin  at  first  existed  in  possibility, 
not  in  act.  Jlctual  once:  It  became  actual,  though  not  "in  body,"  when 
Adam  violated  Gods  prohibition.  It  came  in  body  upon  the  arrival  of  this 


4*6  PARADISE    LOST. 

Once  actual,  now  in  body,  and  to  dwell 

Habitual  habitant ;  behind  her  Death 

Close  following,  pace  for  pace,  not  mounted  yet 

On  his  pale  horse  :  to  whom  Sin  thus  began :  590 

Second  of  Satan  sprung,  all-conquering  Death, 
What  think'st  thou  of  our  empire  now,  tho'  earn'd 
-     With  travel  difficult  ?     Not  better  far 

Than  still  at  Hell's  dark  threshold  to  have  sat  watch, 
Unnamed,  undreaded,  and  thyself  half  starred  ?  595 

Whom  thus  the  Sin-born  monster  answer'd  soon  : 
To  me,  who  with  eternal  famine  pine, 
Alike  is  Hell,  or  Paradise,  or  Heav'n  ; 
There  best,  where  most  with  ravin  I  may  meet ; 
Which  here,  tho'  plenteous,  all  too  little  seems  600 

To  stuff  this  maw,  this  vast  unhide-bound  corpse. 

To  whom  the  incestuous  mother  thus  reply'd : 
Thou  therefore  on  these  herbs,  and  fruits,  and  flow'rs, 
Feed  first,  on  each  beast  next,  and  fish,  and  fowl, 
No  homely  morsels  ;  and  whatever  thing  605 

The  scythe  of  Time  mows  down,  devour  unspared ; 

imaginary  personage,  which,  however,  emblematically  denotes  the  propen- 
sities to  sin  that  existed  in  the  bodies  and  souls  of  men  after  the  apostacy  ;  as 
the  shadowy  representation  of  Death,  next  spoken  of,  images  to  us  the  actual 
or  real  death  to  which  every  human  body,  from  its  connection  with  sin,  is 
inevitably  subjected. 

588-90.  Behind  her  Death,  tft. :  See  Rev.  vi.  8. 

Milton  has  given  a  fine  turn  to  this  poetical  thought,  by  saying  that  Death 
had  not  mounted  yet  on  his  pale  horse  ;  for,  though  he  was  to  have  a  long 
and  all-conquering  power,  he  had  not  yet  begun,  neither  was  he  for  some 
time  to  put  it  into  execution. — GREENWOOD. 

593.  Not  better,  tfc. :  Is  it  not  better?  &c. 

599.  Ravin:  Prey. 

601.  Corptt :  A  contemptuous  term,  signifying,  in  this  place,  body.  Un- 
hide-bound :  Not  hide-bound ;  not  filled,  but  lank. 

606.  Srythe  of  Time :  An  allusion,  perhaps,  to  the  pagan  god  Saturn,  called 
by  the  Greeks  Chronot,  Time.  He  was  accordingly  represented  as  devouring 
his  own  children,  and  casting  them  up  again,  as  Time  devours  and  consumes 
all  things  which  it  has  produced,  which  at  length  revive  again,  and  are,  as  it 
were,  renewed :  or  else  days,  months,  and  years  are  the  children  of  Time, 


BOOK  x.  447 

Till  I  in  Man,  residing  through  the  race, 

His  thoughts,  his  looks,  words,  actions,  all  infect, 

And  season  him  thy  last  and  sweetest  prey. 

This  said,  they  both  betook  them  sev'ral  ways,  610 

Both  to  destroy  or  unimmortal  make 
All  kinds,  and  for  destruction  to  mature 
Sooner  or  later  ;  which  th'  Almighty  seeing, 
From  his  transcendent  seat  the  Saints  among, 
To  those  bright  Orders  utter'd  thus  his  voice :  615 

See  with  what  heat  these  dogs  of  Hell  advance 
To  waste  and  havoc  yonder  world,  which  I 
So  fair  and  good  created,  and  had  still 
Kept  in  that  state,  had  not*  the  folly  of  Man 
Let  in  these  wasteful  furies,  who  impute  620 

Folly  to  me  !     So  doth  the  Prince  of  Hell 
And  his  adherents,  that  with  so  much  ease 
I  suffer  them  to  enter  and  possess 
A  place  so  heav'nly,  and  conniving  seem 

To  gratify  my  scornful  enemies,  625 

That  laugh  as  if,  transported  with  some  fit 
Of  passion,  I  to  them  had  quitted  afl, 
At  random  yielded  up  to  their  misrule, 

wnich  he  constantly  devours  and  produces  anew.  He  was  generally  repre- 
sented as  an  old  man  bent  through  age  and  infirmity,  holding  a  scythe  in  hia 
right  hand,  with  a  serpent,  which  bites  its  own  tail,  in  the  left ;  which  is  an 
emblem  of  Time,  and  of  the  revolution  of  the  year.  In  his  left  hand  he  holds 
a  child,  which  he  is  raising  up,  as  if  with  the  design  of  devouring  it.  See 
Anthon's  Diet. 

611.  Unimmortal:  Mortal;  implying  that  these  things  would  have  been 
immortal  had  not  sin  entered  the  world. 

616.  These  dogs  of  Hell,  $c. :  Upon  the  arrival  of  Sin  and  Death  into  the 
works  of  the  creation,  the  Almighty  is  again  introduced  as  speaking  to  his 
angels  that  surrounded  him. — A. 

Newton  thinks  some  of  the  expressions  in  this  speech  too  coarse  and  low 
to  accord  either  with  the  dignity  of  an  epic  poem,  or  with  the  majesty  of  the 
Divine  Speaker;  yet  they  are  not  altogether- without  vindication,  on  the 
ground  that  similar  expressions  are  attributed  to  the  same  speaker  in  the 
sacred  writings ;  and  besides,  it  has  been  remarked  that  Homer  often  put* 
such  language  into  the  mouths  of  his  gods  and  heroes. 


448  PARADISE    LOST. 

And  know  not  that  I  call'd  and  drew  them  thither, 

My  Hell-hounds,  to  lick  up  the  draff  and  filth  630 

Which  Man's  polluting  sin  with  taint  hath  shed 

On  what  was  pure,  till  cramm'd  and  gorged,  nigh  burst 

With  suck'd  and  glutted  offal,  at  one  sling 

Of  thy  victorious  arm,  well-pleasing  Son, 

Both  Sin,  and  Death,  and  yawning  Grave,  at  last,  635 

Thro'  Chaos  hurl'd,  obstruct  the  mouth  of  Hell 

For  ever,  and  seal  up  his  ravenous  jaws. 

Then  Heav'n  and  Earth  renew'd,  shall  be  made  pure 

To  sanctity,  that  shall  receive  no  stain : 

Till  then,  the  curse  pronounced  on  both  precedes.  640 

He  ended,  and  the  heav'nly  audience  loud 
Sung  Halleluiah,  as  the  sound  of  seas, 
Through  multitude  that  sung:  Just  are  thy  ways, 
Righteous  are  thy  decrees  on  all  thy  works ; 
Who  can  extenuate  thee  ?     Next,  to  the  Son,  645 

Destined  Restorer  of  mankind,  by  whom 
New  Heav'n  and  Earth  shall  to  the  ages  rise, 

<J30.  Draff:  Waste  matter. 

635.  Deatli  and  yawning  Grave,  ire. :  Death  and  the  Grave,  meaning  the 
same,  is  a  pleonasm,  an  abounding  fulness  of  expression,  which,  adding  force 
and  energy,  and  calling  forth  the  attention,  is  a  beauty  common  in  the  best 
writel s.  But  not  for  that  reason  only  has  Milton  used  it ;  the  Scripture  has 
thus  joined  Death  and  the  Grave,  Hos.  xiii.  14:  1  Cor.  xv.  55:  Rev.  xx.  13, 
where  the  word  rendered  "  Hell"  signifies  also  the  Grave. — R. 

640.  On  both  precede* :  That  is,  on  Heaven  and  Earth.  (638) ,  by  which 
terms  are  meant  the  Earth  and  its  atmosphere  (647 ;  Book  II.  1004) ,  which 
the  sin  of  man  had  polluted,  and  which  were  to  be  renewed  and  devoted  to 
tanttity.  Till  sin  and  Death  should  be  overcome  by  Messiah  (634-37) ,  the 
curse  pronounced  upon  them  proceed*  (as  Dr.  Bentley  alters  the  reading) . 
With  the  common  reading,  precede*,  Mr.  Richardson  explains  the  passage  as 
meaning,  that  the  curse  pronounced  shall  go  before  those  ravagers,  Sin  and 
Death,  and  shall  direct  and  lead  them  on. 

642.  Sound  of  ttat,  tft. :  Rev.  xir.  i.  2. 

643.  Rev.  xv.  3,  4  :  xvi.  7 :  xix.  6. 

645.  Extenuate  thee :  Lessen  thee  in  honour. 

647.  To  the  age*  rise :  To  age*  of  endlet*  dale.  XII.  549.  Rite  from  the  state 
of  conflagration  (rait1 d  from  the  conflagrant  matt,  XII.  547,  and  tpringingfrvm 
*he  athtt,  III.  334) . 


BOOK  x.  449 

Or  down  from  Heav'n  descend.     Such  was  their  song, 

While  the  Creator,  calling  forth  by  name 

His  mighty  Angels,  gave  them  several  charge,  650 

As  sorted  best  with  present  things.     The  sun 

Had  first  his  precept  so  to  move,  so  shine, 

As  might  affect  the  earth  with  cold  and  heat 

Scarce  tolerable  ;  and  from  the  north  to  call 

Decrepit  winter  ;  from  the  south  to  bring  055 

Solstitial  summer's  heat.     To  the  blank  moon 

Her  office  they  prescribed  ;  to  th'  other  five 

Their  planetary  motions  and  aspects 

Or  dotcn.  fyc. :  This  accords  with  John's  description  of  the  New  Jerusalem 
coming  down  from  God  out  of  Heaven,  Rev.  xxi.  2. 

650-714.  Several  charge,  ffc. :  Here  notice  the  command  which  the  angels 
received  to  produce  the  several  changes  in  nature,  and  mar  the  beauty  of 
creation.  They  are  represented  as  infecting  the  stars  and  planets  with  ma- 
lignant influences,  weakening  the  light  of  the  sun,  bringing  down  the  winter 
into  the  milder  regions  of  nature,  planting  winds  and  storms  in  several  quar- 
ters of  the  sky,  storing  the  clouds  with  thunder,  and,  in  short,  perverting  the 
whole  frame  of  the  universe  to  the  condition  of  its  criminal  inhabitants.  A 
noble  incident  is  embraced  in  those  lines  of  this  passage,  in  which  we  see  the 
angels  heaving  up  the  earth  and  placing  it  in  a  different  posture  towards  the 
sun  from  what  it  had  before  the  fall  of  man :  it  is  conceived  with  that  sub- 
lime imagination  which  was  so  peculiar  to  this  great  author. — A. 

655.  From  the  south,  $c. :  This  quarter  was  represented  by  the  ancient 
poets  as  the  region  of  heat.     Solstitial :  Such  as  exists  at  the  time  of  the  sum- 
mer solstice,  about  the  22d  of  June. 

656.  Blank :  Pale,  white,  from  the  French  word  blane. 

658.  Aspects :  The  relative  situations  of  the  planets  with  respect  to  each 
other,  determined  by  the  angle  formed  by  the  rays  of  light  proceeding  from 
any  two  planets  and  meeting  at  the  eye.  There  are  five  aspects ;  textile, 
when  the  planets  thus  viewed  are  60°  apart,  or  the  sixth  part  of  the  Zodiac ; 
square,  quadrate  or  quartile,  when  their  angular  distance  is  90°,  or  fourth  part 
of  the  Zodiac ;  trine,  when  a  third  part,  or  120°  ;  opposite,  or  in  opposition 
when  occupying  an  opposite  position  in  the  Zodiac,  or  180°  apart  ;  conjunc- 
tion, when  seen  in  the  same  part  of  the  heavens.  To  this  last  aspect  Milton  re- 
fers in  the  expression,  join  in  synod  (661) .  Fixed :  That  is,  the  stars,  in  distinc- 
tion from  the  planets,  which,  unlike  the  former,  move  in  relation  to  each  other. 

The  aspects  above  described,  for  ages  were  groundlessly  supposed  to  exert 
upon  individuals  and  nations  a  controlling  influence,  favourable  or  disastrous ; 
and  it  was  the  object  of  astrology,  from  these  aspects,  to  attempt  to  predict 
the  fortunes  of  men.  See  Brande.  Art.  Astrology. 

C  c 


450  PARADISE    LOST. 

In  sextile,  square,  and  trine,  and  opposite 

Of  noxious  efficacy,  and  when  to  join  660 

In  synod  unbenign  ;  and  taught  the  fix'd 

Their  influence  malignant  when  to  show'r, 

Which  of  them  rising  with  the  sun,  or  falling, 

Should  prove  tempestuous ;  to  the  winds  they  set 

Their  corners,  when  with  bluster  to  confound  665 

Sea,  air,  and  shore,  the  thunder  when  to  roll 

With  terror  through  the  dark  aereal  hall. 

Some  say,  he  bid  his  Angels  turn  askance 

The  poles  of  earth  twice  ten  degrees  and  more 

From  the  sun's  axle ;  they  with  labour  push'd  670 

660.  Of  noxious  efficacy,  Ire. :  If  an  unnecessary  ostentation  of  learning  be, 
M  Mr.  Addison  observes,  one  of  our  author's  faults,  it  certainly  must  be  an 
aggravation  of  it  when  he  not  only  introduces,  but  countenances,  such  en- 
thusiastic, unphilosophical  notions  as  this  jargon  of  the  astrologers  is  made 
up  of. — THYER. 

665.  Their  comer*,  ffc. :  Their  individual,  or  separate  places.  When :  We 
must  prefix  "and  taught  them,"  as  in  660-61.  The  thunder,  (ft.:  That  is, 
when  to  roll  the  thunder.  Dark  aerial  hall :  The  sky  darkened  by  the  clouds 
whence  the  thunder  proceeds. 

668.  Bid  hi*  Angel*,  §c. :  It  was  eternal  tpring  (IV.  268)  before  the  fall , 
and  he  is  now  accounting  for  the  change  of  seasons  after  the  fall,  and  men* 
tions  the  two  famous  hypotheses.  Some  toy  it  was  occasioned  by  altering 
the  position  of  the  Earth,  by  turning  the  poles  of  the  Earth  above  20  degrees 
aside  from  the  Sun's  axle,  he  bid  hi*  angel*  turn,  Sfc.  (668-70),  and  the  poles 
of  the  Earth  are  about  twenty-three  and  a  half  degrees  distant  from  those  of 
the  ecliptic. 

670.  They  with  labour  pushed  oblique  the  centric  globe  (the  Earth) ;  It  was 
erect  before,  but  is  oblique  now.  Centric :  As  being  the  centre  of  the  world 
according  to  the  Ptolemaic  system,  which  our  author  usually  follows. 

Some  toy  again  (671 ),  this  change  was  occasioned  by  altering  the  course  of 
the  sun ;  the  tun  wot  bid  turn  rein*  from  the  equinoctial  road,  in  which  he  had 
moved  before,  like  dittant  breadth  in  both  hemispheres,  to  Taurut  with  the  teven 
Atlantic  Sitter*  ( 673-74 \  the  constellation  Taurus,  with  the  seven  stars  in 
his  neck  ;  the  Pleiades,  daughters  of  Atlas  and  the  Spartan  Twin*;  the  sign 
Gemini,  Castor  and  Pollux,  twin-brothers,  and  sons  of  Tyndarus,  king  of 
Sparta,  up  to  the  Tropic  Crab,  the  tropic  of  Cancer,  the  sun's  furthest  stage 
northwards.  Thence  down  amain  (675) ,  Dr.  Bentley  reads  a*  much,  as  much 
on  one  side  of  the  equator  as  the  other ;  or,  if  altered,  it  may  be  read,  thenct 
down  again  by  Leo  and  the  Virgin,  the  sign  Virgo  and  the  Scale*,  the  constel- 


BOOK    X.  451 

Oblique  the  centric  globe.     Some  say,  the  sun 

Was  bid  turn  reins  from  th'  equinoctial  road 

Like  distant  breadth  to  Taurus  with  the  seven 

Atlantic  Sisters,  and  the  Spartan  Twins 

Up  to  the  Tropic  Crab  ;  thence  down  amain  675 

By  Leo,  and  the  Virgin,  and  the  Scales, 

As  deep  as  Capricorn,  to  bring  in  change 

Of  seasons  to  each  oliuie  ;  else  had  the  spring 

Perpetual  smiled  on  earth  with  vernant  flow'rs, 

Equal  in  days  and  nights,  except  to  those  680 

Beyond  the  polar  circles ;  to  them  day 

ffad  unbenighted  shone,  while  the  low  sun, 

To  recompense  his  distance,  in  their  sight 

.ffad  rounded  still  th'  horizon,  and  not  known 

Or  east  or  west,  which  had  forbid  the  snow  685 

From  cold  Estotiland,  and  south  as  far 

Beneath  Magellan.     At  that  tasted  fruit, 

The  sun,  as  from  Thyestean  banquet,  turn'd 

lation  Libra,  at  deep  as  Capricorn,  the  tropic  of  Capricorn,  which  is  the  sun's 
furthest  progress  southwards.  This  motion  of  the  sun  in  the  ecliptic  occa- 
sions the  variety  of  seasons,  else  had  the  spring  perpetual  smiled  on  earth  with 
vernant  flowers  (678-79),  if  the  sun  had  continued  to  move  in  the  equator. — 
N. 

672.  Turn  reins :  There  seems  to  be  an  allusion  here  to  the  story  of  Phaeton, 
who  having  obtained  permission  of  the  sun-god,  his  father,  to  guide  for  a 
single  day  the  chariot  of  the  sun,  grasped  the  reins,  but  was  unable  to  keep 
in  their  proper  course  the  flame-breathing  steeds. 

673.  To  Taurus :  Dr.  Bentley  reads,  through  Taurus,  which  Dr.  Newton 
approves,  as  answering  to  by  Leo  (676). 

682.   Unbenighted  :  Without  night  to  succeed  it. 

686.  Estotiland :  A  region  in  North  America,  near  Hudson's  Bay.  Ma* 
geUan :  The  straits  near  the  southern  extremity  of  South  America.  Beneath, 
in  the  sense  of  beyond. 

688  Thystean  banquet :  The  legend  is  thus  told :  Astreus,  a  king  of  My- 
cena;,  had  a  quarrel  with  his  brother  Thyestes,  but  invited  him  to  a  feast  in 
token  of  reconciliation.  At  this  feast  he,  however,  indulged  his  revenge  by 
serving  up  the  flesh  of  two  sons  of  Thyestes  whom  he  had  killed,  and  while 
Thyestes  was  eating,  he  caused  the  heads  and  hands  of  his  slaughtered  chil- 
dren to  be  brought  in  and  shown  to  him.  The  sun,  it  is  said,  at  the  sight  of 


452  PARADISE    LOST. 

His  coarse  intended  ;  else  how  had  the  world 

Inhabited,  though  sinless,  more  than  now,  690 

Avoided  pinching  cold  and  scorching  heat  ? 

These  changes  in  the  Heav'ns,  tho'  slow,  produced 

Like  change  on  sea  and  land ;  sideral  blast, 

Vapour  and  mist,  and  exhalation  hot, 

Corrupt  and  pestilent :  now  from  the  north  695 

Of  Norumbega,  and  the  Samocd  shore, 

Bursting  their  brazen  dungeon,  arm'd  with  ice, 

And  snow,  and  hail,  and  stormy  gust,  and  flaw, 

Boreas,  and  Caecias,  and  Argestes  loud, 

And  Thrascias,  rend  the  woods,  and  seas  upturn  ;  700 

With  adverse  blast  upturns  them  from  the  south 

Notus  and  Afer  black,  with  thund'rous  clouds 

From  Serraliona.     Thwart  of  these  as  fierce 

Forth  rush  the  Levant  and  the  Ponent  winds, 

Eurus  and  Zephyr,  with  their  lateral  noise,  705 

Sirocco  and  Libecchio.     Thus  began 

Outrage  from  lifeless  things ;  but  Discord,  first, 

Daughter  of  Sin,  among  th'  irrational, 

Death  introduced,  through  fierce  antipathy. 

Beast  now  with  beast  'gan  war,  and  fowl  with  fowl,  710 

And  fish  with  fish  ;  to  graze  the  herb  all  leaving, 

this  horrible  deed,  checked  his  chariot  in  the  midst  of  his  course.    See  An- 
thon,  art.  Atreus,  and  the  "  Agamemnon"  of  vEschylus. 

693.  Sideral  blast :  Pernicious  influence  of  stars.    An  allusion  to  astrology. 

696.  Norumbega :  A  province  of  the  northern  Armenia.  Samocd  shore : 
The  northeast  shore  of  Asiatic  Russia. 

699.  Borea* :  North  wind.  Caciat :  E.  N.  E.  Jlrgtttt* :  N.  W.  Thrat- 
cia* :  N.  N.  W.,  the  wind  blowing  from  Thrace. 

702.  Notta:  South  wind.     jSfer:  S.  W. 

703.  From  Serraliona.  or  Lion-mountains,  near  Cape  Verd,  in  Southwestern 
Africa— deriving  their  name  from  the  storms  which  there  roar  like  a  lion. 
Eurut  and  Zephyr  (700)  .  East  and  West,  bearing  also  the  names  Levant  and 
Ponent  (rising  and  setting) ,  the  one  blowing  from  where  the  sun  rises,  the 
other  from  where  he  sets.     Sirocco  and  Libecchio  (706) :  Italian  terms  used 
by  seamen  of  the  Mediterranean,  for  the  Southeast  and  Southwest. 

707.   Outrage:   Injury. 

711.  To  graze  the  herb  all  leaving :  This  implies  that  beasts,  fowl,  and  fish 


BOOK  x.  453 

Devour'd  each  other  ;  nor  stood  much  in  awe 

Of  man,  but  fled  him,  or  with  count'nance  grim 

Glared  on  him  passing.     These  were  from  without 

The  growing  miseries,  which  Adam  saw  715 

Already  in  part,  though  hid  in  gloomiest  shade, 

To  sorrow  abandon'd,  but  worse  felt  within  ; 

And  in  a  troubled  sea  of  passion  tost, 

Thus  to  disburden  sought  with  sad  complaint : 

0  miserable  of  happy  !     Is  this  the  end  720 

Of  this  new  glorious  world,  and  me  so  late 
The  glory  of  that  glory,  who  now,  become 
Accursed  of  blessed,  hide  me  from  the  face 
Of  God,  whom  to  behold  was  then  my  height 
Of  happiness  ?     Yet  well,  if  here  would  end  725 


all  grazed  before  the  fall,  and  immediately  after  began  to  devour  one  another 
by  classes :  the  fowl  preyed  upon  fowl,  fish  upon  fish,  and  beast  upon  beast. 
Of  the  fish,  Milton  says,  VIII.  404,  that  they  "graze  the  sea-weed  their 
pasture." 

713.  But  fled  Aim,  under  the  influence  of  fear.     They  did  not  stand  in  awe. 
This  would  not  have  induced  flight,  being  a  mingled  emotion  of  reverence 
and  affection. 

714.  These  were  from  without,  Sfc.:  The  transition  to  Adam  here  is  very 
easy  and  natural,  and  cannot  fail  of  pleasing  the  reader.     We  have  seen 
great  alterations  produced  in  nature,  and  it  is  now  time  to  see  how  Adam  is 
affected  with  them,  and  whether  the  disorders  urithin  are  not  even  worse 
than  those  without. — N. 

718.  And  in  a  troubled  sea,  Sfc. :  A  metaphor  taken  from  a  ship  in  a  tem- 
pest, unlading,  disburdening,  to  preserve  itself  from  sinking  by  its  weight. — 
R. 

7!?0.  Of  happy :  From  happy,  from  (being)  happy.  So  (723)  of  blessed, 
from  (being)  blessed.  According  to  Webster,  the  primary  meaning  of  the 
preposition  of  is  from,  out  of,  proceeding  from. 

725.  Milton's  art  is  nowhere  more  shown  than  in  his  conducting  the  parts 
of  our  first  parents.  The  represenlation  he  gives  of  them,  without  falsify- 
ing the  story,  is  wonderfully  contrived  to  influence  the  reader  with  pity  and 
compassion  towards  them.  Though  Adam  involves  the  whole  species  in 
misery,  his  crime  proceeds  from  a  weakness  which  every  man  is  inclined  to 
I  ardon  and  commiserate,  as  it  seems  rather  the  frailty  of  human  nature  than 
of  the  person  who  offended.  Every  one  is  too  apt  to  excuse  a  fault  which 
ne  himself  might  have  falkn  into.  It  was  the  excess  of  love  for  Eve  that 


i.~>  t  PARADISE    LOST. 

The  misery.     I  deserved  it,  and  would  bear 

My  own  deserving*  ;  but  this  will  not  serve  ; 

All  that  I  cat  or  drink,  or  shall  beget, 

Is  propagated  curse  !     0  voice  once  heard 

Delightfully,  *  Increase  and  multiply ;'  730 

Now  death  to  hear  !     For  what  can  I  increase 

Or  multiply,  but  curses  on  my  head  ? 

Who,  of  all  ages  to  succeed,  but  feeling 

The  evil  on  him  brought  by  me,  will  curse 

My  head  ?     Ill  fare  our  ancestor  impure  !  735 

For  this  we  may  thank  Adam  !  but  his  thanks 

Shall  be  the  execration  !     So  besides 

Mine  own  that  bide  upon  me,  all  from  me    • 

Shall  with  a  fierce  reflux  on  me  redound  ; 

On  me,  as  on  their  natural  centre,  light  740 

Heavy,  though  in  their  place.     O  fleeting  joys 

Of  Paradise,  dear  bought  with  lasting  woes  ! 

Did  I  request  thee,  Maker,  from  my  clay 

To  mould  me  man  ?     Did  I  solicit  thee 

From  darkness  to  promote  me,  or  here  place  745 

In  this  delicious  garden  ?     As  my  will 

Concurr'd  not  to  my  being,  it  were  but  right 

ruined  Adam  and  his  posterity.  I  need  not  add,  that  the  author  is  justified 
in  this  particular  by  many  of  the  fathers,  and  the  most  orthodox  writers.— 
A. 

729.  Propagated  curie :  Meat  and  drink  propagate  it  by  prolonging  life ; 
and  children,  by  carrying  it  on  beyond  me. 

739.  Reflux :  A  flowing  back. 

740.  At  on  their  natural  centre,  <$rc. :  There  is  a  reference  here  to  some 
exploded  notions  in  philosophy,  which  it  is  not  easy,  or  worth  while,  to  ex- 
plain.    Bishop  Newton's  explanation  is  about  as  unintelligible  as  the  text 
itself. 

743-50.  Did  I  requett  Thee,  ttc :  The  sentiments  ascribed  to  Adam  and 
Eve  in  this  Book,  are  adapted  not  only  to  interest  the  reader  in  their  afflic- 
tions, but  to  excite  in  him  the  tenderest  feelings  of  humanity  and  commis- 
eration. When  Adam  observes  the  several  changes  of  nature  produced 
around  him,  he  appears  in  a  disorder  of  mind  suitable  to  one  who  had  for- 
feited both  his  innocence  and  his  happiness — he  is  filled  with  horror,  re- 
morse, and  despair — in  the  anguish  of  his  heart  he  expostulates  with  hia 
Creator  for  having  given  him  an  unasked  existence. — A. 


BOOK  x.  455 

And  equal  to  reduce  me  to  my  dust ; 

Desirous  to  resign  and  render  back 

All  I  received,  unable  to  perform  760 

Thy  terms  too  hard,  by  which  I  was  to  hold 

The  good  I  sought  not.     To  the  loss  of  that, 

Sufficient  penalty,  why  hast  thou  added 

The  sense  of  endless  woes  ?     Inexplicable 

Thy  justice  seems  ;  yet,  to  say  truth,  too  late  756 

I  thu£  contest :  then  should  have  been  refused 

Those  terms  whatever,  when  they  were  proposed. 

Thou  didst  accept  them.     Wilt  thou  enjoy  the  good, 

Then  cavil  the  conditions  ?     And  though  God 

Made  thee  without  thy  leave,  what  if  thy  son  760 

Prove  disobedient,  and  reproved,  retort, 

Wherefore  didst  thou  beget  me  ?     I  sought  it  not. 

Wouldst  thou  admit  for  his  contempt  of  thee 

That  proud  excuse  ?  yet  him  not  thy  election, 

But  natural  necessity  begot.  765 

God  made  thee  of  choice  his  own,  and  of  his  own 

To  serve  him  :  thy  reward  was  of  his  grace  ; 

Thy  punishment  then,  justly,  is  at  his  will. 

Be  it  so,  for  I  submit :  his  doom  is  fair, 

That  dust  I  am,  and  shall  to  dust  return.  770 

0  welcome  hour  whenever  !     Why  delays 

His  hand  to  execute  what  his  decree 


758.  Thou  didtt,  ffc. :  The  change  of  persons,  sometimes  speaking  of  him- 
self in  the  first,  and  sometimes  to  himself  in  the  second,  is  very  remarkable 
in  this  speech,  as  well  as  the  change  of  passions.  In  like  manner  he  speaks 
sometimes  of  God  and  sometimes  to  God. — N. 

783.  All  I:  All  of  me.  See,  792.  A  similar  expression  is  used  by 
Horace  in  Book  iii.  Od.  30 :  6 : 

'•  NOD  omnis  moriar  ;  multaque  pars  mei 
Vitabit  libitinam." 

771-782.  Why  delays,  $c. :  Adam  here  recovers  from  his  presumption, 
owns  his  doom  to  be  just,  and  begs  that  the  death  which  is  threatened  him 
may  be  inflicted  on  him.  The  whole  speech  is  full  of  emotion,  and  varied 
with  all  those  sentiments  which  we  may  suppose  natural  to  a  mind  so 
broken  and  disturbed.  The  generous  concern  which  our  first  father  shows 
in  it  for  his  posterity  is  suited  to  affect  the  reader,  723-735,  817-825.— A. 


PARADISE    LOST. 

Fix'd  on  this  day  ?     Why  do  I  overlive  ? 

Why  am  I  mock'd  with  death,  and  lengthen'd  out 

To  deathless  pain  ?     How  gladly  would  I  meet  77fi 

Mortality,  my  sentence,  and  be  earth 

Insensible  !     How  glad  would  lay  me  down, 

As  in  my  mother's  lap  !     There  I  should  rest, 

And  sleep  secure  ;  his  dreadful  voice  no  more 

Would  thunder  in  my  ears  !     No  fear  of  worse  780 

To  me  and  to  my  offspring  would  torment  me 

With  cruel  expectation  !     Yet  one  doubt 

Pursues  me  still,  lest  all  I  cannot  die  ; 

Lest  that  pure  breath  of  life,  the  spirit  of  Man 

Which  God  inspired,  cannot  together  perish  785 

With  this  corporeal  clod  !  then  in  the  grave, 

Or  in  some  other  dismal  place,  who  knows 

But  I  shall  die  a  living  death  !     0  thought 

Horrid,  if  true  !     Yet  why  ?     It  was  but  breath 

Of  life  that  sinn'd.     What  dies  but  what  had  life  790 

And  sin  ?     The  body,  properly,  hath  neither. 

All  of  me  then  shall  die.     Let  this  appease 

The  doubt,  since  human  reach  no  further  knows  ; 

For  though  the  Lord  of  all  be  infinite, 

Is  his  wrath  also  ?     Be  it,  Man  is  not  so,  795 

But  mortal  doom'd.     How  can  he  exercise 

Wrath  without  end  on  Man  whom  death  must  end  ? 

Can  he  make  deathless  death  ?     That  were  to  make 

Strange  contradiction,  which  to  God  himself 

Impossible  is  held  ;  as  argument  800 

Of  weakness,  not  of  pow'r.     Will  he  draw  out, 

For  anger's  sake,  finite  to  infinite, 

784.  Breath  of  lift:  Gen.  ii.  7. 

792.  Jttl  of  me  then  thall  die :  It  is  here  taken  for  granted  that  the  body  is 
mortal.  This  follows  from  the  sentence,  769-70. 

800.  Argument:  Proo£ 

802.  Finite  to  infinite,  $c. :  Adam  had  argued  (794)  that  although  the  Lord 
of  all  u  infinite,  and  although  his  wrath  should  be  so  too,  yet  man  is  not  in- 
finite in  duration,  having  been  doomed  to  death  (796) ;  and  hence,  as  death 
terminates  man's  existence,  it  must  terminate  also  the  punishment  inflicted. 


BOOK  z.  457 

In  punish'd  Man,  to  satisfy  his  rigour, 

Satisfy'd  never  ?     That  were  to  extend 

His  sentence  beyond  dust  and  Nature's  law,  805 

By  which  all  causes  else,  according  still 

To  the  reception  of  their  matter,  act, 

Not  to  th'  extent  of  their  own  sphere.     But  say 

That  death  be  not  one  stroke,  as  I  supposed, 

Bereaving  sense,  but  endless  misery  810 

From  this  day  onward,  which  I  feel  begun 

Both  in  me  and  without  me,  and  so  last 

To  perpetuity  !     Ah  me  !  that  fear 

Comes  thund'ring  back  with  dreadful  revolution 

On  my  defenceless  head  !     Both  Death  and  I  815 

Am  found  eternal,  and  incorporate  both  ! 

He  argues,  further,  that  a  deathless  death  is  an  absurdity,  a  contradiction  in 
terms.  But  will  he,  for  anger's  sake,  give  to  the  finite  being  of  punished 
man.  infinity  ?  Will  he,  for  the  sake  of  satisfying  his  extreme  rigour,  give 
to  man  a  capacity  which  does  not  belong  to  him — a  capacity  like  his  own  ? 
That  would  be  a  transcending  of  the  sentence  passed  upon  man,  "  Dust  thou 
art,  and  unto  dust  shall  thou  return."  It  would  also  transcend  a  law  of 
nature,  by  which  all  causes,  act,  (fc.  (806-8)  — that  is,  by  which  all  efficient 
causes  act  according  to  the  capacity  of  the  recipient,  (reception  of  their  mat- 
ter), and  not  to  the  extint  of  their  own  sphere  or  capacity. 

This  must  have  been  Milton's  meaning,  if,  as  Newton  supposes,  he  alludes 
to  the  following  scholastic  axiom :  "  Omne  efficiens  agit  secundum  vires 
recipientis,  non  suas."  The  school  divinity  of  the  middle  ages,  was  much 
studied  and  admired  by  some  in  Milton's  day,  and  hence  the  acquaintance 
with  it  he  himself  discovers ;  yet,  in  our  day,  the  greater  part  of  it  is  held 
of  small  account. 

810.  Bereaving  tense:  Taking  away  sensibility,  and  rendering  incapable 
of  feeling,  and,  of  course,  of  pain. 

814.  Comes  thundering,  tfc. :  The  thought  is  as  fine  as  it  is  natural.  The 
sinner  may  invent  ever  so  many  arguments  in  favour  of  the  annihilation  and 
utter  extincticn  of  the  soul ;  but,  after  all  his  subterfuges  and  evasions,  the 
fear  of  a  futu»  state,  and  the  dread  of  everlasting  punishment,  will  still  pur- 
sue him.  He  may  put  it  off  for  a  time,  but  it  will  return  with  dreadful  revo- 
lution ;  and  let  him  affect  what  serenity  and  gaiety  he  pleases,  will,  not- 
withstanding, in  the  midst  of  it  all,  come  thundering  back  on  hit  definceltu 
head.—*!. 

816.  And  incorporate  both:  Lodged   both   together  in  one   motfal  body. 
Rom.  vii.  24,  •'  Who  shall  deliver  m»  from  the  body  of  this  death." — H. 
20 


458  PARADISE    LOST. 

Nor  I  on  my  part  single  :  in  me  all 

Posterity  stands  cursed !     Fair  Patrimony 

That  I  must  leave  ye,  Sons  !     O  were  I  able 

To  waste  it  all  myself,  and  leave  ye  none  !  890 

So  disinherited,  how  could  ye  bless 

Me,  now  your  curse  !     Ah,  why  should  all  mankind 

For  one  man's  fault  thus  guiltless  be  condemned, 

If  guiltless  ?     But  from  me  what  can  proceed 

But  all  corrupt,  both  mind  and  will  depraved  ;  825 

Not  to  do  only,  but  to  will  the  same 

With  me  !     How  can  they  then  acquitted  stand 

[n  sight  of  God  ?     Him,  after  all  disputes, 

Forced,  I  absolve.     All  my  evasions  vain, 

And  reasonings,  tho'  through  mazes,  lead  me  still  S30 

But  to  my  own  conviction.     First  and  last 

On  me,  ine  only,  as  the  source  and  spring 

Of  all  corruption,  all  the  blame  lights  due  ; 

So  might  the  wrath.     Fond  wish  !  could  thou  support 

That  burden,  heavier  than  the  earth  to  bear,  835 

Than  all  the  world  much  heavier,  though  divided 

With  that  bad  Woman  ?     Thus,  what  thou  desirest 

And  what  thou  fear'st,  alike  destroys  all  hope 

Of  refuge,  and  concludes  thee  miserable 

Beyond  all  past  example  and  future  :  840 

834.  So  might  the  wrath :  A  wish  is  here  expressed,  as  in  III.  34,  "  So 
were  I  equalled  with  them  in  renown." 

835-30.  Heavier,  tfc. :  This  word  is  elegantly  arranged  in  these  two  lines, 
"  Heavier  than  the  earth,"  "  than  all  the  world  much  heavier,"  presenting  a 
contrast,  and  a  fine  climax.  The  burden  is  not  only  heavier  than  the  earth, 
but  heavjer  than  all  the  world — the  universe  around  it;  not  only  heavier  but 
much  heavier. 

840.  Beyond  all  pott  example  and  future :  The  accent  is  upon  the  second 
syllable  of  future,  as  in  the  Latin.  As  Adam  is  here  speaking  in  great 
agony  of  mind,  he  aggravates  his  own  misery,  anil  concludes  it  to  be  greater 
and  worse  than  that  of  the  fallen  angels,  or  all  future  men.  as  having  in  him- 
self alone  the  source  of  misery  for  all  his  posterity :  whereas  both  angels 
and  men  had  only  their  own  to  bear.  Satan  wasjike  him  only  as  being  the 
ringleader;  and  this  added  very  much  to  his  remorse,  as  we  read  in  I.  G02. 
— N. 


BOOK   X.  459 

To  Satan  only  like,  both  crime  and  doom. 

0  Conscience  !   into  what  abyss  of  fears 

And  horrors  hast  thou  driven  me  !  out  of  which 

1  find  no  way !  from  deep  to  deeper  plunged  ! 

Thus  Adam  to  himself  lamented  loud  845 

Through  the  still  night,  not  now,  as  ere  Man  fell, 
Wholesome,  and  cool,  and  mild,  but  with  black  air 
Accompany'd,  with  damps  and  dreadful  gloom, 
Which  to  his  evil  conscience  represented 
All  things  with  double  terror.     On  the  ground  850 

Outstretch'd  he  lay,  on  the  cold  ground,  and  oft 
Cursed  his  creation ;  Death  as  oft  accused 
Of  tardy  execution,  since  denounced 
The  day  of  his  offence.     Why  comes  not  Death, 
Said  he,  with  one  thrice-acceptable  stroke,  855 

To  end  me  !     Shall  Truth  fail  to  keep  her  word  ! 
Justice  divine  not  hasten  to  be  just  ? 
But  Death  comes  not  at  call ;  Justice  divine 
Mends  not  her  slowest  pace  for  pray'rs  or  cries. 
0  woods,  0  fountains,  hillocs,  dales,  and  bow'rs !  860 

With  other  echo  late  I  taught  your  shades 
To  answer,  and  resound  far  other  other  song ! 

Whom  thus  afflicted,  when  sad  Eve  beheld, 
Desolate  where  she  sat,  approaching  nigh, 

841.  Crime:  As  to  crime. 

846.  The  ttill  night :  Newton  assigns  various  reasons  for  the  opinion,  that 
this  was  some  other  night  than  that  immediately  alter  the  fall. 

850.  On  the  ground:  Who  can  behold  the  father  of  mankind  extended 
upon  the  earth,  uttering  his  midnight  complaints,  bewailing  his  existence 
and  wishing  for  death,  without  sympathizing  with  him  in  his  distress  ?— 
A. 

861.  With  other  echo :  Alluding  to  a  part  of  Adam's  morning  hymn,  V. 
202-5. 

863.  When  tad  Eve,  fyc. :  The  part  of  Eve  in  this  Book  is  no  less  passion- 
ate, and  apt  to  sway  the  reader  in  her  favour.  She  is  represented  with  great 
tenderness  as  approaching  Adam,  but  is  spurned  from  him  with  a  spirit  of 
upbraiding  and  indignation,  conformable  to  the  nature  of  man,  whose  pas- 
sions had  now  gained  the  dominion  over  him. — A. 


460  PARADISE    LOST. 

Soft  words  to  his  fierce  passion  she  assay'd  :  865 

But  her  with  stern  regard  he  thus  repell'd  : 

Out  of  my  sight,  thou  Serpent !  that  name  best 
Befits  thee  with  him  leagued,  thyself  as  false 
And  hateful !  nothing  wants,  but  that  thy  shape 
Like  his,  and  colour  serpentine,  may  shew  870 

Thy  inward  fraud,  to  warn  all  creatures  from  thee 
Henceforth,  lest  that  too  heav'nly  form,  pretended 
To  hellish  falsehood,  snare  them.     But  for  thee 
I  had  persisted  happy,  had  not  thy  pride 
And  wand'ring  vanity,  when  least  was  safe,  875 

Rejected  my  forewarning,  and  disdain 'd 
Not  to  be  trusted  ;  longing  to  be  seen 
Though  by  the  Devil  himself,  him  overweening 
To  o'er-reach  ;  but  with  the  Serpent  meeting 
Fool'd  and  beguiled  ;  by  him  thou,  I  by  thee,  880 

To  trust  thee  from  my  side ;  imagined  wise, 
Constant,  mature,  proof  against  all  assaults  ; 
And  understood  not  all  was  but  a  show 
Rather  than  solid  virtue  ;  all  but  a  rib 

Crooked  by  nature,  bent,  as  now  appears,  885 

More  to  the  part  sinister,  from  me  drawn  ; 
Well  if  thrown  out,  as  supernumerary 
To  my  just  number  found.     0  !  why  did  God, 

872.  Pretended  to  hellith  faltehood :  A  Latin  idiom,  the  literal  sense  oi 
which  is,  held  before,  or  in  front  of,  hellith  faltehood,  as  a  covering. 

876.  Not,  modifies  to  be  trusted. 

878.  Overweening,  Sfc. :  Conceitedly  thinking. 

880.  The  meaning  is :  Thou  by  him  wast  fooled  and  beguiled ;  I  was 
fooled  and  beguiled  by  thee,  to  trust  thee  from  my  side,  accounted  to  be  wise, 
constant,  &c.,  and  I  understood  not,  &r. 

886.  Sinitter :  Left,  wrong.  Adam  contemptuously  refers  to  the  crooked 
rib  out  of  which  Eve  was  formed,  and  asserts  that  she,  in  her  moral  con- 
duct, had  become  more  crooked,  more  bent  to  the  tinitter  part,  to  the  wrong 
course,  than  the  rib  was  crooked  in  its  shape,  which  had  been  drawn  from 
him. 

888.  To  my  jiat  number  fmtnd :  Namely  twenty-four,  twelve  on  each  side. 
Some  writers  have  been  of  opinion  that  Adam  had  thirteen  ribs  on  the  left 
tide,  ami  that  out  of  the  thirte«nth  rib  God  formed  Ev«:  and  it  is  to  this 


BOOK    Z.  461 

Creator  wise,  that  peopled  highest  Heav'n 
With  Spirits  masculine,  create  at  last  890 

This  novelty  on  earth,  this  fair  defect 
Of  nature,  and  not  fill  the  world  at  once 
With  Men,  as  Angels,  without  feminine, 
Or  find  some  other  way  to  generate 

Mankind  ?     This  mischief  had  not  then  befall'n,  895 

And  more  that  shall  befall ;  innumerable 
Disturbances  on  earth,  through  female  snares, 
And  straight  conjunction  with  this  sex :  for  either 
He  never  shall  find  out  fit  mate,  but  such 
As  some  misfortune  brings  him,  or  mistake  ;  900 

Or  whom  he  wishes  most  shall  seldom  gain, 
Through  her  perverseness,  but  shall  see  her  gain'd 
By  a  far  worse ;  or  if  she  love,  withheld 
By  parents  ;  or  his  happiest  choice  too  late 
Shall  meet,  already  link'd  and  wedlock-bound  905 

To  a  fell  adversary,  his  hate  or  shame  : 
Which  infinite  calamity  shall  cause 
To  human  life,  and  household-peace  confound. 
He  added  not,  and  from  her  turn'd.     But  Eve, 

opinion  that  Milton  here  alludes,  and  makes  Adam  say,  It  was  toell  if  this  rib 
•was  thrown  out,  as  supernumerary  to  his  just  number. — N. 

O  why  did  Gorf,  fyc. :  This  thought  was  originally  that  of  Euripides,  who 
makes  Hippolytus  in  like  manner  expostulate  with  Jupiter  for  not  creating 
man  without  woman. — Hippol.  616. 

And  Jason  is  made  to  talk  in  the  same  strain  in  the  Medea,  573.  And 
such  sentiments  as  these  procured  Euripides  the  name  of  the  woman-hf.ter. 
Nor  are  similar  examples  wanting  in  old  English  authors  that  Milton  may 
have  read :  in  Thomas  Brown's  Religio  Medici,  sec.  9.  and  in  Shakspeare's 
Cymbeline,  act  2,  and  Midsummer  Night's  Dream,  act  1. — N. 

898.  Straight :  Intimate.  For  either,  fyc. :  I  have  often  thought  it  was  a 
great  pity  that  Adam's  speech  had  not  ended  where  these  lines  begin ;  as  he 
could  not  very  naturally  be  supposed  at  that  time  to  foresee  so  very  circum- 
stantially the  inconveniences  which  he  describes. — THYER. 

909-46.  He  added  not,  (fc. :  The  following  passage,  wherein  Eve  is  de- 
scribed as  renewing  her  addresses  to  Adam,  and  the  whole  speech  that  fol- 
lows it,  are  exquisitely  moving  and  pathetic.  Adam's  reconcilement  to  her 
is  worked  up  in  the  same  spirit  of  tenderness. — A. 


462  PARADISE    LOST. 

Not  so  repulsed,  with  tears  that  ceased  not  flowing,  910 

And  tresses  all  disorder 'd,  at  his  feet 

Fell  humble,  and  embracing  them,  besought 

His  peace  ;  and  thus  proceeded  in  her  plaint : 

Forsake  me  not  thus,  Adam  !     Witness,  Hear'n, 
What  love  sincere,  and  rev'rence  in  my  heart  915 

I  bear  thee,  and  unweeting  have  offended, 
Unhappily  deceived  !     Thy  suppliant, 
I  beg,  and  clasp  thy  knees.     Bereave  me  not, 
Whereon  I  live,  thy  gentle  looks,  thy  aid, 
Thy  counsel  in  this  uttermost  distress,  920 

My  only  strength  and  stay.     Forlorn  of  thee, 
Whither  shall  I  betake  me  ?  where  subsist  ? 
While  yet  we  live,  scarce  one  short  hour  perhaps, 
Between  us  two  let  there  be  peace ;  both  joining, 
As  join'd  in  injuries,  one  enmity  925 

Against  a  foe  by  doom  express  assign 'd  us, 
That  cruel  Serpent.     On  me  exercise  not 
Thy  hatred  for  this  misery  befall'n, 
On  me  already  lost,  me  than  thyself 

More  miserable.     Both  have  sinn'd  ;  but  thou  930 

Against  God  only  ;  I  against  God  and  thee ; 
And  to  the  place  of  judgment  will  return, 
There  with  my  cries  importune  Heav'n,  that  all 
The  sentence,  from  thy  head  removed,  may  light 
On  me,  sole  cause  to  thee  of  all  this  woe  ;  935 

Me,  me  only,  just  object  of  his  ire ! 

918.  Unwttting:  Ignorant 

921.  Forlorn:  Forsaken. 

926.  By  doom  expreu,  tfc. :  Gen.  iii.  15,  "  I  will  put  enmity,"  &c.  In  this 
part  of  the  poem  Newton  traces  a  close  resemblance  to  some  passages  from 
the  "  Adamiis  Exsul"  of  Grotius,  a  Latin  poem ;  but,  as  usual,  they  have 
undergone  a  high  degree  of  improvement  under  the  operations  of  Milton's 
genius. 

936-946.  Af«,  me  only:  The  repetition  of  the  pronoun  imparts  great 
pathos. 

The  scene  here  described  may  have  been  drawn  from  the  counterpart  of 
it,  a  real  one,  in  which  himself  and  wife  were  the  actors.  His  choice  of 


BOOK  x.  463 

She  ended  weeping  ;  and  her  lowly  plight, 
Immoveable  till  peace  obtain 'd  from  fault 
Acknowledged  and  deplored,  in  Adam  wrought 
Commiseration.     Soon  his  heart  relented  940 

Tow'rds  her,  his  life  so  late,  and  sole  delight, 
Now  at  his  feet  submissive  in  distress, 
Creature  so  fair  his  reconcilement  seeking, 
His  counsel,  whom  she  had  displeased,  his  aid ; 
As  one  disarm'd,  his  anger  all  he  lost,  945 

And  thus  with  peaceful  words  upraised  her  soon : 

Mary  Powell,  as  a  wife,  was  quite  hasty,  and  proved  to  be  adverse  to  his 
happiness.  Being  strongly  attached,  like  all  her  family,  to  the  royalist  party, 
and  accustomed  to  the  affluent  hospitality  of  her  father's  house,  she  soon 
became  tired  of  a  studious,  recluse,  and  republican  husband.  After  a  month's 
experience  of  her  new  life,  she  sighed  for  the  gaieties  she  had  left  behind, 
and,  by  the  earnest  request  of  her  relatives,  obtained  permission  to  pay  a 
short  visit  to  Forest  Hill,  her  father's  residence,  in  Oxfordshire.  But  when 
the  period  fixed  for  her  return  arrived,  she  evinced  no  disposition  to  keep 
her  word,  but,  on  the  contrary,  treated  her  husband's  letter  with  silence,  and 
sent  back  his  messenger  with  disdain.  [Edinburgh  Encyclopedia.]  The 
royalist  party  being  now  in  the  ascendant,  the  Powells  were  the  more  in- 
clined, on  that  account,  to  break  their  connection  with  Milton,  and  Milton 
was  provoked  to  form  the  scheme  of  repudiating  a  wife  who  had  deserted 
him  without  just  grounds.  Probably  to  prepare  the  way  for  this  act,  he 
wrote  several  treatises  in  vindication  of  divorce,  on  other  grounds  besides 
adultery.  He  had  begun,  also,  to  pay  addresses  to  another  lady,  with  the 
intention  of  seeking  her  hand  in  marriage.  The  Powells  hearing  of  this, 
and  having  met  with  disasters  and  losses  in  the  recent  defeat  of  the  royalist 
cause,  were  eager  to  bring  about  a  reconciliation  with  the  poet,  who  might 
aid  them  in  their  now  broken  fortunes.  Milton's  wife  repaired  to  the  hoise 
of  one  of  his  relatives,  whom,  as  she  knew,  her  husband  often  visited,  and 
awaited  his  arrival.  Great  was  his  surprise  to  meet  her  there,  and  especially 
for  such  a  purpose.  It  is  said  that  she  threw  herself  at  his  feet,  confessed, 
in  the  most  humble  manner,  her  fault,  and,  with  flowing  tears,  supplicated 
his  forgiveness. 

At  first  he  appeared  to  be  unmoved  and  inexorable ;  but,  at  length,  the 
generosity  of  his  temper,  and  the  intercession  of  some  mutual  friends,  con- 
quered his  anger,  and  a  perfect  reconciliation  took  place,  with  the  promise 
of  oblivion  of  everything  which  had  happened.  Her  relatives,  on  political 
grounds,  it  is  supposed,  being  of  the  opposite  party  from  her  husband,  had, 
probably,  been  the  principal  cause  of  these  domestic  troubles,  though  Milton 
himself  is  suspected  of  a  supercilious  and  haughty  demeanour  towards  his 
wife  previous  to  this 


464  PARADISE    LOST. 

Unwary  and  too  desirous,  as  before, 
So  now  of  what  thou  know'st  not,  who  desir'st 
The  punishment  all  on  thyself ;  alas, 

Bear  thine  own  first,  ill  able  to  sustain  950 

His  full  wrath,  whose  thou  fecl'st  as  yet  least  part, 
And  my  displeasure  bear'st  so  ill.     If  pray'rs 
Could  alter  high  decrees,  I  to  that  place 
Would  speed  before  thee,  and  be  louder  heard, 
That  on  my  head  all  might  be  visited  ;  955 

Thy  frailty  and  infirmer  sex  forgiven, 
To  me  committed,  and  by  me  exposed. 
But  rise,  let  us  no  more  contend,  nor  blame 
Each  other,  blamed  enough  elsewhere,  but  strive 
In  offices  of  love,  how  we  may  lighten  960 

Each  other's  burden,  in  our  share  of  woe  ; 
Since  this  day's  death  denounced,  if  aught  I  see, 
Will  prove  no  sudden,  but  a  slow-paced  evil, 
A  long  day's  dying  to  augment  our  pain, 
And  to  our  seed  (0  hapless  seed !)  derived.  965 

To  whom  thus  Eve,  recovering  heart,  reply 'd : 
Adam,  by  sad  experiment,  I  know 
How  little  weight  my  words  with  thee  can  find, 
Found  so  erroneous,  thence  by  just  event 
Found  so  unfortunate  !  nevertheless,  970 

Restored  by  thee,  vile  as  I  am,  to  place 
Of  new  acceptance,  hopeful  to  regain 
Thy  love,  the  sole  contentment  of  my  heart 
Living  or  dying,  from  thee  I  will  not  hide 
What  thoughts  in  my  unquiet  breast  are  risen,  975 

Tending  to  some  relief  of  our  extremes, 
Or  end,  though  sharp  and  sad,  yet  tolerable, 
As  in  our  evils,  and  of  easier  choice. 
If  care  of  our  descent  perplex  us  most, 
Which  must  be  born  to  certain  woe,  devour'd  980 

977.  Or  end,  tft. :  Or  to  an  end,  though  sharp  and  sad,  yet  tolerable,  at  m 
9nr  evilt,  considering  our  ill  situation,  and  of  easier  choice. 
979.   Dttcent:   Descendants. 


BOOK    X.  465 

By  Death  at  last ;  and  miserable  it  is 

To  be  to  others  cause  of  misery, 

Our  own  begotten,  and  of  our  loins  to  bring 

Into  this  cursed  world  a  woeful  race, 

That  after  wretched  life,  must  be  at  last  985 

Food  for  so  foul  a  monster !     In  thy  pow'r 

It  lies,  yet  ere  conception,  to  prevent 

The  race  unblest,  to  being  yet  unbegot. 

Childless  thou  art,  childless  remain  ;  so  Death 

Shall  be  deceived  his  glut,  and  with  us  two  990 

Be  forced  to  satisfy  his  rav'nous  maw. 

But  if  thou  judge  it  hard  and  difficult, 

Conversing,  looking,  loving,  to  abstain 

From  love's  due  rites,  nuptial  embraces  sweet, 

And  with  desire  to  languish  without  hope,  995 

Before  the  present  object  languishing 

With  like  desire,  which  would  be  misery 

And  torment  less  than  none  of  what  we  dread,  • 

Then  both  ourselves  and  seed  at  once  to  free 

From  what  we  fear  for  both  let  us  make  short ;  1000 

Let  us  seek  Death,  or  he  not  found,  supply 

With  our  own  hands  his  office  on  ourselves. 

Why  stand  we  longer  shivering  under  fears, 

That  shew  no  end  but  death,  and  have  the  pow'r 

Of  many  ways  to  die,  the  shortest  choosing,  1005 

Destruction  with  destruction  to  destroy  ? 

She  ended  here,  or  vehement  despair 
Broke  off  the  rest ;  so  much  of  death  her  thoughts 
Had  entertain'd,  as  dyed  her  cheeks  with  pale. 
But  Adam  with  such  counsel  nothing  sway'd,  1010 

To  better  hopes  his  more  attentive  mind 
Labouring  had  raised  ;  and  thus  to  Eve  reply'd : 

990.  Deceived  hit  glut:  Cheated  of  that  which  he  hopes  to  swallow. 
1009.   With  pale:  With  paleness. 

1011.  More  attentive  mind:  Attending  more  to  what  had  passed,  calling  to 
mind  with  heed  their  tentenct,  1030. — N. 

1012-96.  To  Evt  replied:  The  arguments  of  Adam  in  opposition  to  Eve's 

D  D 


466  PARADISE    LOST. 

Eve,  tbj  contempt  of  life  and  pleasure  seems 
To  argue  in  thee  something  more  sublime 
And  excellent  than  what  thy  mind  contemns  ;  1015 

But  self-destruction  therefore  sought,  refutes 
That  excellence  thought  in  thee,  and  implies, 
Not  thy  contempt,  but  anguish  and  regre 
For  loss  of  life  and  pleasure  overloved. 

Or  if  thou  covet  death,  as  utmost  end  1020 

Of  misery,  so  thinking  to  evade 
The  penalty  pronounced,  doubt  not  but  God 
Hath  wi  seller  arm'd  his  vengeful  ire  than  so 
To  be  forestall'd  ;  much  more  I  fear  lest  death 
So  snatch'd  will  not  exempt  us  from  the  pain  1025 

We  are  by  doom  to  pay  :  rather  such  acts 
Of  contumacy  will  provoke  the  Highest 
To  make  death  in  us  live.     Then  let  us  seek 
Some  safer  resolution,  which  methinks 

I  have  in  view,  calling  to  mind  with  heed  1030 

Part  of  our  sentence,  that  thy  seed  shall  bruise 
The  Serpent's  head.     Piteous  amends  !  unless 
Be  meant,  whom  I  conjecture,  our  grand  foe 
Satan,  who  in  the  serpent  hath  contrived 
Against  us  this  deceit.     To  crush  his  head  1035 

Would  be  revenge  indeed  :  which  will  be  lost 
By  death  brought  on  ourselves,  or  childless  days 
Resolved,  as  thou  proposest  ;  so  our  foe 
Shall  'scape  his  punishment  ordain'd,  and  we 
Instead,  shall  double  ours  upon  our  heads.  1040 

No  more  be  mention  'd  then  of  violence 
Against  ourselves,  and  wilful  barrenness, 
That  cuts  us  off  from  hope,  and  savours  only 
Rancour  and  pride,  impatience  and  despite, 
Reluctance  against  God  and  his  just  yoke  1045 

Laid  on  our  necks.     Remember  with  what  mild 
And  gracious  temper  he  both  heard  and  judged, 


in  regard  to  suicide,  and  to  remaining  childless,  display  to  great 
advantage  the  reasoning  powers  of  the  poet. 


BOOK  x  467 

Without  wrath  or  reviling !     We  expected 

Immediate  dissolution,  which  we  thought 

Was  meant  by  death  that  day  ;  when  lo  !  to  thee  1050 

Pains  only  in  child-bearing  were  foretold, 

And  bringing  forth  ;  soon  recompensed  with  joy, 

Fruit  of  thy  womb.     On  me  the  curse  aslope 

Glanced  on  the  ground.     With  labour  I  must  earn 

My  bread.     What  harm  ?     Idleness  had  been  worse  :        1055 

My  labour  will  sustain  me.     And  lest  cold 

Or  heat  should  injure  us,  his  timely  care 

Hath  unbesought  provided,  and  his  hands 

Cloth 'd  us,  unworthy,  pitying  while  he  judged ; 

How  much  more,  if  we  pray  him,  will  his  ear  1060 

Be  open,  and  his  heart  to  pity  incline, 

And  teach  us  farther  by  what  means  to  shun 

Th'  inclement  seasons,  rain,  ice,  hail,  and  snow  ! 

Which  now  the  sky  with  various  face  begins 

To  shew  us  in  this  mountain,  while  the  winds  1065 

Blow  moist  and  keen,  shatt'ring  the  graceful  locks 

Of  these  fair  spreading  trees  ;  which  bids  us  seek 

Some  better  shroud,  some  better  warmth  to  cherish 

Our  limbs  benumb'd,  ere  this  diurnal  star 

Leave  cold  the  night,  how  we  his  gather'd  beams  1070 

Reflected,  may  with  matter  sere  foment, 

Or,  by  collision  of  two  bodies,  grind 

The  air  attrite  to  fire,  as  late  the  clouds 

Justling,  or  push'd  with  winds,  rude  in  their  shock, 

Tine  the  slant  lightning,  whose  thwart  flame  driv'n  down  1075 

Kindles  the  gummy  bark  of  fir  or  pine, 

And  sends  a  comfortable  heat  from  far, 

Which  might  supply  the  sun.     Such  fire  to  use, 

1066.  Graceful  locks :  Trees  are  here  beautifully  personified,  in  imitation 
of  Horace,  Od.  iv.  3:  11:  "  Spissae  nemorura  comae;"  iv.  7:2:  "Arbori- 
busque  comae." 

1069.  Diurnal  ttar :  The  sun,  the  star  of  day. 

1071.   With  matter  tere  foment,  fyc. :  With  dry,  withered  matter,  increase 
the  heat  produced  by  the  rays  of  the  sun  reflected  from  a  mirror,  ^En.  i.  175-76, 
•'  Stifceptique  igncin  fohis,  atque  arida  circum 
Nutnnieuta  dedit,  rapuitque  in  fomlU  flammam." 


468  PARADISE    LOST 

And  what  may  else  be  remedy  or  cure 

To  evils  which  our  own  misdeeds  have  wrought,  1080 

He  will  instruct  us  praying,  and  of  grace 

Beseeching  him,  so  as  we  need  not  fear 

To  pass  commodiously  this  life,  sustain 'd 

By  him  with  many  comforts,  till  we  end 

In  dust :  our  final  rest  and  native  home.  1085 

What  better  can  we  do,  than  to  the  place 

Repairing  where  he  judged  us,  prostrate  fall 

Before  him,  reverent,  and  there  confess 

Humbly  our  faults,  and  pardon  beg,  with  tears 

Watering  the  ground,  and  with  our  sighs  the  air  1090 

Frequenting,  sent  from  hearts  contrite,  in  sign 

Of  sorrow  unfeign'd,  and  humiliation  meek  ? 

Undoubtedly  he  will  relent,  and  turn 

From  his  displeasure  ;  in  whose  look  serene, 

When  angry  most  he  seem'd,  and  most  severe,  1095 

What  else  but  favour,  grace,  and  mercy  shone  ? 

So  spake  our  father  penitent :  nor  Eve 
Felt  less  remorse.     They  forthwith  to  the  place 
Repairing  where  he  judged  them,  prostrate  fell 
Before  him,  reverent,  and  both  confess'd  1100 

Humbly  their  faults,  and  pardon  begg'd,  with  tears 
Watering  the  ground,  and  with  their  sighs  the  air 
Frequenting,  sent  from  hearts  contrite,  in  sign 
Of  sorrow  unfeign'd,  and  humiliation  meek. 

1075.  Tine  the  tlant.  $c. :  Set  on  fire  the  oblique  lightning,  whose  trans* 
verse  flame,  &c.  From  tine  comes  the  word  tinder. 

1090-1107.  What  better  can  we  do,  tec. :  The  turn  here  given  to  the  senti- 
ments and  conduct  of  our  first  parents,  administers  great  relief  and  pleasure 
to  the  pious  mind,  while  it  furnishes  a  wholesome  lesson  to  their  sinful  de- 
scendants. It  is  material  to  observe,  that  they  not  only  resolve  to  humble 
themselves  before  their  offended  Maker,  and  to  implore  his  pardon,  but  im- 
mediately carry  out  their  design.  This  primitive  scene  of  penitence,  the 
first  witnessed  on  earth,  beautifully  closes  the  Book. 


BOOK   XI. 


THE     ARGUMENT. 

THE  Son  of  God  presents  to  his  Father  the  prayers  of  our  first  parents, 
now  repenting,  and  intercedes  for  them ;  God  accepts  them,  but  declares  that 
they  must  no  longer  abide  in  Paradise ;  sends  Michael  with  a  band  of  Cheru- 
bim to  dispossess  them ;  but  first  to  reveal  to  Adam  future  things  ;  Michael's 
coming  down;  Adam  shews  to  Eve  certain  ominous  signs;  he  discerns 
Michael's  approach ;  goes  out  to  meet  him ;  the  Angel  denounces  their  de- 
parture ;  Eve's  lamentation ;  Adam  pleads,  but  submits ;  the  Angel  leada 
him  up  to  a  high  hill ;  sets  before  him  in  vision  what  shall  happen  till  the 


INTRODUCTORY   REMARKS. 

PROBABLY  there  is  less  invention  in  this  than  in  some  other  Books,  bat 
the  descriptive  parts  are  not  less  powerful,  nor  less  important,  instructive, 
and  awful  in  their  topics.  The  Deluge  was  a  trial  of  strength  with  the 
ancients,  since  it  forms  so  important  a  feature  in  Ovid's  poems.  So  far  as 
there  is  invention  in  this  Book,  it  lies  in  the  selection  of  circumstances,  in 
picturesque  epithets,  and  in  moral,  political,  and  religious  reflections.  It* 
intellectual  compass  is  vast  and  stupendous.  Such  a  view  opened  upon 
Adam  of  the  fate  of  his  posterity,  as  could  only  be  conceived  and  compre- 
hended by  the  splendid  force  of  the  poetical  eye  of  Milton. 

It  is  truly  said  that  Milton  everywhere  follows  the  great  ancients,  and  im- 
prove* upon  them.  He  despises  all  the  petty  gildings  and  artifices  which 
are  so  much  boasted  in  modem  poetry.  His  object  is,  to  convey  images  and 
ideas,  not  words ;  and  the  plainer  the  words,  so  that  they  do  not  disgrace  the 
thought,  the  better.  He  would  never  sacrifice  the  force  of  the  language  to 
the  metre.  The  mark  of  this  is,  that  when  he  had  occasion  to  use  the  terms 
of  Scripture,  he  would  not  derange  them  for  the  sake  of  the  rhyme. — £.  B. 


BOOK  XL 


THUS  they  in  lowliest  plight,  repentant,  stood 

Praying  ;  for  from  the  mercy-seat  above 

Prevenient  grace  descending,  had  removed 

The  stony  from  their  hearts,  and  made  new  flesh 

Regenerate  grow  instead,  that  sighs  now  breathed  5 

Unutterable,  which  the  Spirit  of  prayer 

Inspired,  and  wing'd  for  Heav'n  with  speedier  flight 

Than  loudest  oratory  :  yet  their  port 

Not  of  mean  suitors  ;  nor  important  less 

Seem'd  their  petition,  than  when  the  ancient  pair  10 

I.  Repentant  stood,  Sfc.:  Milton  has  shown  a  wonderful  art  in  describing 
that  variety  of  passions  which  arise  in  our  first  parents  upon  the  breach  of 
the  commandment  that  had  been  given  them.    We  see  them  gradually  passing 
from  the   triumph  of  guilt  through   remorse,   shame,  despair,   contrition, 
prayer,  and  hope,  to  a  perfect  and  complete  repentance. — A. 

3.  Prevenient,  $c. :  Going  before.  Divine  grace  had  preceded  the  act  of 
prayer,  and  prepared  them  for  it  by  producing  religious  sensibility  and  ten- 
derness. 

8.  Tet  their  port,  $c. :  Their  behaviour.  The  yet  refers  us  to  the  first  part 
of  the  second  line.  "  Stood  praying,  yet  their  port,"  &c. :  The  intermediate 
lines  are  to  be  regarded  as  included  in  a  parenthesis. 

II.  In  fable*  old,  tfc. :  Milton  has  been  often  censured  for  his  frequent 
allusions   to  the  Heathen   Mythology,  and  for  mixing  fables   with   sacred 
truths ;  but  it  may  be  observed  in  favour  of  him,  that  what  he  borrows  from 
the  Heathen  Mythology,  he  commonly  applies  only  by  way  of  similitude; 


472  PARADISE    LOST. 

In  fables  old,  less  ancient  yet  than  these, 

Deucalion  and  chaste  Pyrrha,  to  restore 

The  race  of  mankind  drown 'd,  before  the  shrine 

Of  Themis  stood  devout.     To  Heav'n  their  pray'rs 

Flew  up  ;  nor  miss'd  the  way,  by  envious  winds  15 

Blown  vagabond  or  frustrate.     In  they  pass'd 

Dimensionless,  through  heav'nly  doors  ;  then  clad 

With  incense,  where  the  golden  altar  fumed, 

and  a  similitude  from  thence  may  illustrate  his  subject  as  well  as  from  any- 
thing  else,  especially  since  it  is  one  of  the  first  things  that  we  learn  at 
school,  and  is  made  by  the  ancienU  such  an  essential  part  of  poetry,  that  it 
can  hardly  be  separated  from  it ;  and  no  wonder  that  Milton  was  ambitious 
of  showing  something  of  his  reading  in  this  kind,  as  well  as  in  all  others. 
— N. 

12.  Deucalion  was  a  Thessalian  prince,  who,  with  his  wife  Pyrrha,  escaped 
the  general  flood  that  happened  in  his  times,  1541,  B  c.  This  is  one  of  the 
first  events  recorded  in  profane  history.  All  the  inhabitants,  except  these 
two,  having  been  destroyed,  they  consulted  the  oracle  of  Themis,  the  God- 
dess of  Justice,  to  ascertain  by  what  means  the  human  race  might  be  re- 
stored. On  being  ordered  to  throw  stones  behind  them,  those  thrown  by 
Deucalion  became  men,  and  those  by  Pyrrha  womea.  In  this  fable  the 
history  of  some  partial  inundation  seems  to  be  confounded  with  the  tradition 
of  the  universal  deluge.  In  that  beautifiul  ode  dedicated  to  Augustus  (Book 
i.  2) ,  in  which  richness  of  imagery  and  elegance  of  language  vie  with  the 
loftiest  tone  of  morality,  Horace  thus  alludes  to  the  flood  of  Deucalion. 

••  Terruit  gentei,  grare  ne  rediret 
Saeculura  Pyrrhz  nora  monstrt  queitse 
Omne  cum  Proteui  pecui  egit  altoi 
Viiere  montei,"  fee. 

BRANDS. — FISRK. 

14-20.  To  Heav'n  their  prayen,  ire. :  As  the  author  never  fails  to  give  a 
poetical  turn  to  his  sentiments,  he  describes  the  acceptance  which  these 
prayers  met  with,  in  a  short  allegory  formed  upon  that  beautiful  passage 
in  holy  writ,  Rev.  viii.  3,  4. — A. 

16.  Blown  vagabond :  Blown  out  of  their  proper  course.     Fruttrate :  Frus- 
tiated,  brought  to  nothing,  defeated. 

It  is  a  familiar  expression  with  the  ancient  poets,  as  Newton  informs  us, 
to  say  of  such  requests  as  are  not  granted,  that  they  are  dispersed  and  driven 
away  by  the  winds,  Virg.  JEn.  xi.  794. 

17.  Dimtntionle$»,  ffc. :   As  these  prayers  were  of  a  i>pi  ritual  nature,  not 
as  matter  that  has  dimensions,  measure,  and  proportion,  they  passed  through 
Heaven's  gates  without  any  obstruction. — R. 


BOOK  xi.  473 

By  their  great  Intercessor,  came  in  sight 

Before  the  Father's  throne :  then  the  glad  Son  20 

Presenting,  thus  to  intercede  began  : 

See,  Father,  what  first  fruits  on  earth  are  sprung 
From  thy  implanted  grace  in  Man  ;  these  sighs 
And  pray'rs,  which  in  this  golden  censer,  mix'd 
With  incense,  I  thy  priest  before  thee  bring  :  25 

Fruits  of  more  pleasing  savour  from  thy  seed 
Sown  with  contrition  in  bis  heart,  than  those 
Which  his  own  hand  manuring,  all  the  trees 
Of  Paradise  could  have  produced,  ere  fall'n 
From  innocence.     Now  therefore  bend  thine  ear  30 

To  supplication ;  hear  his  sighs  though  mute. 
Unskilful  with  what  words  to  pray,  let  me 
Interpret  for  him,  me  his  Advocate 
And  propitiation.     All  his  works  on  me, 
Good  or  not  good,  ingraft ;  my  merit  those  35 

Shall  perfect,  and  for  these  my  death  shall  pay. 
Accept  me,  and  in  me  from  these  receive 
The  smell  of  peace  tow'rd  mankind.     Let  him  live 
Before  thee  reconciled,  at  least  his  days 

Number'd,  tho'  sad,  till  death,  his  doom  (which  I  40 

To  mitigate  thus  plead,  not  to  reverse) 
To  better  life  shall  yield  him ;  where  with  me 
All  my  redeem'd  may  dwell  in  joy  and  bliss ; 
Made  one  with  me  as  I  with  thee  am  one. 

To  whom  the  Father,  without  cloud,  serene :  45 

All  thy  request  for  Man,  accepted  Son, 
Obtain  :  all  thy  request  was  my  decree. 
But  longer  in  that  Paradise  to  dwell, 
The  law  I  gave  to  nature  him  forbids  : 

Those  pure  immortal  elements  that  know  50 

No  gross,  no  inharmonious  mixture  foul, 
Eject  him,  tainted  now,  and  purge  him  off 

32.  The  order  of  the  sense  is :  Let  me  interpret  for  him  wuktlful  with  what 
word*  to  pray,  me  hit,  &c.,  1  John  ii.  1,  2. 

38.  The  tmell  of  peace:  The  peace-offering,  says  Moses,  is  of  a  tweet 
tavour  unto  the  Lord,  Lev.  iii.  5. 


474  PARADISE    LOST. 

As  a  distemper  gross,  to  air  as  gross, 

And  mortal  food  ;  as  may  dispose  him  bail 

For  dissolution  wrought  by  sin,  that  first  55 

Distemper'd  all  things,  and  of  incorrupt 

Corrupted.     I  at  first  with  two  fair  gifts 

Created  him  endow'd ;  with  happiness 

And  immortality :  that  fondly  lost, 

This  other  served  but  to  eternize  woe  ;  60 

Till  I  provided  death  ;  so  death  becomes 

His  final  remedy,  and,  after  life, 

Tried  in  sharp  tribulation,  and  refined 

By  faith  and  faithful  works,  to  second  life, 

Waked  in  the  renovation  of  the  just,  65 

Resigns  him  up  with  Heav'n  and  Earth  renew'd. 

But  let  us  call  to  synod  all  the  Blest 

Through  Heav'n's  wide  bounds  ;  from  them  I  will  not  hide 

My  judgments,  how  with  mankind  I  proceed, 

As  how  with  peccant  Angels  late  they  saw,  70 

And  in  their  state,  tho'  firm,  stood  more  confirm 'd. 

He  ended  ;  and  the  Son  gave  signal  high 
To  the  bright  minister  that  watch'd.     He  blew 
His  trumpet  (heard  in  Oreb  since,  perhaps, 
When  God  descended,  and  perhaps  Once  more  75 

To  sound  at  general  doom) :  th'  angelic  blast 
Fill'd  all  the  regions.     From  their  blissful  bow'rs 
Of  amaranthine  shade,  fountain  or  spring, 
By  the  waters  of  life,  where'er  they  sat 

In  fellowships  of  joy,  the  sons  of  light  80 

Hasted,  resorting  to  the  summons  high, 
And  took  their  seats  ;  till  from  his  throne  supreme 
Th'  Almighty  thus  pronounced  his  Sov'reign  will : 

0  Sons !  like  one  of  us  Man  is  become, 

53.  Sin  having  rendered  man  gross,  he  is  now  to  be  Thrust  out  into  the  air 
u  gross,  or  impure,  ill  adapted  to  perpetuate  life ;  he  is  also  condemned  to 
mortal  food,  or  that  which  promotes  mortality.  See  lines  234,  285. 

74.  Oreb :  Horeb.    Exod.  xx.  18 ;  1  Cor.  xv.  52  j  1  Then.  iv.  16. 

78.  dmaranthint :  Unfading,  undecay ing,  III.  353. 


BOOK  xi.  475 

To  know  both  good  and  evil,  since  his  tasto  85 

Of  that  defended  fruit ;  but  let  him  boast 

His  knowledge  of  good  lost,  and  evil  got : 

Happier,  had  it  sufficed  him  to  have  known 

Good  by  itself,  and  evil  not  all. 

He  sorrows  now,  repents,  and  prays  contrite,  80 

My  motions  in  him.     Longer  than  they  move, 

His  heart  I  know  how  variable  and  vain 

Self-left.     Lest  therefore  his  now  bolder  hand 

Beach  also  of  the  tree  of  life,  and  eat, 

And  live  for  ever  (dream  at  least  to  live  95 

For  ever)  to  remove  him  I  decree, 

And  send  him  from  the  garden  forth  to  till 

The  ground  whence  he  was  taken,  fitter  soil. 

Michael,  this  my  behest  have  thou  in  charge  : 
Take  to  thee  from  among  the  Cherubim  100 

Thy  choice  of  flaming  warriors,  lest  the  Fiend, 
Or  in  behalf  of  Man,  or  to  invade 
Vacant  possession,  some  new  trouble  raise. 
Haste  thee,  and  from  the  Paradise  of  God, 
Without  remorse,  drive  out  the  sinful  pair,  105 

(From  hallow'd  ground  th'  unholy),  and  denounce 
To  them  and  to  their  progeny,  from  thence 
Perpetual  banishment.     Yet,  lest  they  faint 
At  the  sad  sentence  rigorously  urged, 

For  I  behold  them  soften'd,  and  with  tears  110 

Bewailing  their  excess,  all  terror  hide. 


86.  Defended :  Forbidden,  from  defendre,  a  French  word. 

91.  Longer  than,  tfc. :  After  my  motions  within  him  cease. 

99.  Behest :  Command.     As  Michael  was  the  principal  angel  employe 
in  driving  the  rebel  angels  out  of  Heaven,  so  he  was  the  most  proper  to  expel 
our  first  parents  too  out  of  Paradise. — N. 

105.  Rrmont:  Pity. 

111.  Their  excess,  tfc. :  God  is  here  represented  as  pitying  our  first  parents, 
and  even  while  he  is  ordering  Michael  to  drive  them  out  of  Paradise,  orders 
him  at  the  same  time  to  hide  all  terror ;  and,  for  the  same  reason,  he  chooses 
to  speak  of  their  offence  in  the  slightest  manner,  calling  it  only  an  excess — a 


476  PARADISE    LOST. 

If  patiently  thy  bidding  they  obey, 

Dismiss  them  not  disconsolate.     Reveal 

To  Adam  what  shall  come  in  future  days, 

As  I  shall  thee  enlighten.     Intermix  115 

My  covenant  in  the  Woman's  seed  renew'd ; 

So  send  them  forth,  tho'  sorrowing,  yet  in  peace  ; 

And  on  the  east  side  of  the  garden  place 

Where  entrance  up  from  Eden  easiest  climbs, 

Cherubic  watch,  and  of  a  sword  the  flame  120 

Wide-waving,  all  approach  far  off  to  fright, 

And  guard  all  passage  to  the  tree  of  life, 

Lest  Paradise  a  receptacle  prove 

To  spirits  foul,  and  all  my  trees  their  prey, 

With  whose  stol'n  fruit  Man  once  more  to  delude.  125 

He  ceased ;  and  the  Archangclic  Pow'r  prepared 
For  swift  descent ;  with  him  the  cohort  bright 
Of  watchful  Cherubim.     Four  faces  each 
Had,  like  a  double  Janus :  all  their  shape 
Spangled  with  eyes,  more  numerous  than  those  130 

Of  Argus,  and  more  wakeful  than  to  drowse, 
Charm'd  with  Arcadian  pipe,  the  pastoral  reed 
Of  Hermes,  or  his  opiate  rod.     Mean  while 
To  re-salute  the  world  with  sacred  light, 

going  beyond  the  bounds  of  their  duty,  by  the  same  metaphor  as  sin  is  often 
called  trantgrestion. — N. 

128-33.  Four  facet  each,  tfc. :  Ezekiel  says  that  "  every  out  had  four  facet," 
X.  14.  The  poet  adds,  u  Four  facet  each  had  like  a  double  Janut."  Janus  was  a 
king  (afterwards  a  deity)  of  Italy,  and  is  represented  with  two  (aces,  to  de- 
note his  great  wisdom,  looking  upon  things  past  and  to  come ;  and  the  men- 
tion of  a  well-known  image  with  two  faces,  may  help  to  give  us  the  better 
idea  of  others  with  four.  Ezekiel  says,  x.  12,  "And  their  whole  body,  and 
their  backs,  and  their  handt,  and  their  wingt,  were  full  of  eye*  round  about.  The 
poet  expresses  it  by  a  delightful  metaphor,  "  Jill  their  thape  tpangled  with 
eyet ;"  and  then  adds  by  way  of  comparison,  "  More  numerout  than  thote  of 
jlrgut — a  shepherd  who  had  a  hundred  eyes ;  "  And  more  waktful  than  to 
drowte,"  as  he  did,  "charmed  with  Arcadian  pipe,  the  pastoral  reed"  (132) — 
is,  the  pastoral  pipe  made  of  reeds,  as  was  that  of  Hermet.  or  Mercury,  who 
was  employed  by  Jupiter  to  lull  Argus  asleep,  and  kill  him,  or  hit  opiate  rod 
(133),  the  caduceus  of  Mercury,  with  which  he  could  give  sleep  to  whom 


BOOK  u.  I      477 

Leucothea  waked,  and  with  fresh  dews  imbalm'd  135 

The  Earth  ;  when  Adam  and  first  matron  Eve 
Had  ended  now  their  orisons,  and  found 
Strength  added  from  above,  new  hope  to  spring 
Out  of  despair  ;  joy,  but  with  fear  yet  link'd  : 
Which  thus  to  Eve  his  welcome  words  renew'd :  140 

Eve,  easily  may  faith  admit,  that  all 

soever  he  pleased.  With  this  pipe  and  this  rod,  he  lulled  Argus  asleep,  and 
cut  off  his  head.  It  is  an  allusion  to  a  celebrated  story  in  Ovid,  Met.  i. 
625,  &c. : 

••  Centum  luminibus  cinctum  caput  Argus  habitat. ''ic. 

N. 

Ovid  is  conceived  to  have  been  a  favourite  with  Milton,  among  other 
reasons  from  so  many  of  his  subjects  having  a  relation  to  Scripture,  such  as 
the  creation,  the  deluge,  the  foreshowing  of  the  destruction  of  the  world  by 
fire,  &c. 

135.  Levcothea  leaked,  ffc. :  The  white  goddess,  as  the  name  in  Greek  im- 
ports ;  the  same  with  Matuta  in  Latin,  as  Cicero  affirms ;  and  this  is  the 
early  morning  that  ushers  in  the  Aurora  rosy  with  the  sunbeams,  according 
to  Lucretius,  v.  655 : 

"  Tempore  item  certo  roseam  Matuta  per  oras 
jKlheris  Aurora  defert.  et  lumina  pandit." 

This  is  the  last  morning  in  the  poem — the  morning  of  the  fatal  day 
whereon  our  first  parents  were  expelled  out  of  Paradise.  According  to  the 
best  calculation  we  can  make,  this  is  the  eleventh  day  of  the  poem ;  we  mean 
of  that  part  of  it  which  is  transacted  within  the  sphere  of  day. 

But  Addison  reckons  only  ten  days  to  the  action  of  the  poem,  supposing 
that  our  first  parents  were  expelled  out  of  Paradise  the  very  next  day  after 
the  fall.  Bishop  Newton  shows  this  to  be  an  error. 

But  indeed  the  poet  is  not  very  exact  in  the  computation  of  time,  and  per- 
haps he  affected  some  obscurity  in  this  particular,  and  did  not  choose  to  de- 
fine, as  the  Scripture  itself  has  not  defined,  how  soon  after  the  fall  it  was  that 
our  first  parents  were  driven  out  of  Paradise. — N. 

140.  Which  refers  to  Adam.  An  ingenious  writer,  quoted  by  Newton, 
descants  upon  the  beauty  of  several  of  the  lines  that  follow;  of  141,  in 
which  the  last  five  words  are  alliterated  with  the  same  vowel,  a ;  of  1-1.1,  in 
the  solemn  pause  after  the  first  syllable,  but,  and  the  caesura  upon  the  mono- 
syllable vi  that  follows;  of  150,  in  the  word  kneel' d,  followed,  as  it  is  by  a 
pause,  the  effect  of  which  is  such,  that  we  actually  see  Adam  upon  his  knees 
before  the  offended  Deity,  while,  by  the  concluding  words  of  the  paragraph, 
bending  hi*  ear,  infinite  goodness  is  visibly  represented  to  our  eyes,  as  inclin- 
ing to  hearken  to  the  prayers  of  this  penitent  creature. 


478         |  PARADISE    LOST. 

,  * 

The  good  which  we  enjoy,  from  Heav'n  descends  ; 

But  that  from  us  aught  should  ascend  to  Heav'n 

So  prevalent  as  to  concern  the  mind 

Of  God  high-blest,  or  to  incline  his  will,  145 

Hard  to  beliof  may  seem  ;  yet  this  will  prayer, 

Or  one  short  sigh  of  human  breath,  upborne 

Ev'n  to  the  seat  of  God  !     For  since  I  sought 

By  prayer  th'  offended  Deity  to  appease, 

Kneel'd,  and  before  him  humbled  all  my  heart,  150 

Methought  I  saw  him  placable  and  mild, 

Bending  his  ear  !     Persuasion  in  me  grew 

That  I  was  heard  with  favour  !     Peace  return 'd 

Home  to  my  breast,  and  to  my  memory 

His  promise,  that  thy  seed  shall  bruise  our  foe  ;  155 

Which,  then  not  minded  in  dismay,  yet  now 

Assures  me  that  the  bitterness  of  death 

Is  past,  and  we  shall  live  !     Whence  hail  to  thce, 

Eve,  i  ightly  call'd  mother  of  all  mankind, 

Mother  of  all  things  living  ;  since  by  thee  160 

Man  is  to  live,  and  all  things  live  for  Man  ! 

To  whom  thus  Eve,  with  sad  demeanour  meek  ; 
111  worthy  I  such  title  should  belong 
To  me  transgressor,  who,  for  thee  ordain'd 
A  help,  became  thy  snare  !     To  me  reproach  165 

Rather  belongs,  distrust,  and  all  dispraise  ! 
But  infinite  in  pardon  was  my  Judge, 
That  I,  who  first  brought  death  on  all,  am  graced 
The  source  of  life  ;  next  favourable  thou, 
Who  highly  thus  to  entitle  me  vouchsaPst,  170 

Far  other  name  deserving.     But  the  field 
To  labour  calls  us,  now  with  sweat  imposed, 
Though  after  sleepless  night ;  for,  see,  the  morn, 

146-7.   Will  prayer :  Will  prayer  do.     It  will  be  up-borne. 

157.  The  btitemett  of  death  it  patted:  These  are  the  words  of  A  gag, 
1  Sam.  zv.  32. 

159.  Eve  is  from  a  Hebrew  word  signifying  life  or  to  live,  and  was  applied 
from  the  first  in  anticipation  of  the  event  of  her  becoming  the  "  mother  of 
all  living." 


BOOK    XI.  479 

All  unconcern'd  with  our  unrest,  begins 

Her  rosy  progress  smiling ;  let  us  forth  ;  175 

I  never  from  thy  side  henceforth  to  stray, 

Where'er  our  day's  work  lies,  though  now  enjoin'd 

Laborious,  till  day  droop.     While  here  we  dwell, 

What  can  be  toilsome  in  these  pleasant  walks  ? 

Here  let  us  live,  though  in  fall'n  state,  content.  180 

So  spake,  so  wish'd  much-humbled  Eve,  but  Fate 
Subscribed  not.     Nature  first  gave  signs,  impress'd 
On  bird,  beast,  air ;  air  suddenly  eclipsed 
After  short  blush  of  morn  :  nigh  in  her  sight 
The  bird  of  Jove,  stoop'd  from  his  aery  tour,  185 

Two  birds  of  gayest  plume  before  him  drove. 
Down  from  a  hill  the  beast  that  reigns  in  woods, 
First  hunter  then,  pursued  a  gentle  brace, 
Goodliest  of  all  the  forest,  hart  and  hind : 
Direct  to  th'  eastern  gate  was  bent  their  flight.  190 

Adam  observed,  and  with  his  eye  the  chase 
Pursuing,  not  unmoved,  to  Eve  thus  spake  : 

O  Eve,  some  further  change  awaits  us  nigh, 

175.  Her  rosy  progress  smiling:  Compare  135.  where  Lcucothea  is  spoken 
of  as  the  most  early  morning  that  ushers  in  the  Aurora.  She  was  pale  and 
white  before,  but  now  she  is  rosy  red,  with  the  nearer  approach  of  the  sun- 
beams. The  expression  of  the  morn's  beginning  her  progress  seems  to  be 
copied  from  Shakspeare,  Henry  IV.  Act.  3 : 

" the  heavenly  harness'd  team 

Brfini  his  golden  progress  in  the  east."  N. 

182.  Subscribed  not :  Did  not  agree  to  it ;  from  subscriber,  to  under-write. 

185.  The  bird  of  Jove,  ttoojjd,  $c. :  The  eagle ;  sometimes  called  the  king 
of  birds,  from  his  great  strength,  the  elevation  to  which  he  flies,  and  the 
rapidity  of  his  movements.  Stoop'd  is  a  participle,  and  means,  coming  down 
on  hit  prey.  An  event  of  this  kind  is  sometimes  represented  by  the  poets  as 
ominous,  as  by  Virgil,  JEn.  i.  393. 

These  omens,  says  Newton,  have  a  singular  beauty  here,  as  they  show  the 
change  that  is  produced  among  animals,  as  well  as  the  change  that  is  going 
to  be  made  in  the  condition  of  Adam  and  Eve ;  and  nothing  could  be  in- 
vented more  apposite  and  proper  for  this  purpose.  An  eagle,  pursuing  two 
beautiful  birds,  and  a  lion  chasing  a  fine  hart  and  hind,  and  both  to  the  eastern 
gate  of  Paradise,  as  Adam  and  Eve  were  to  be  driven  out  by  the  angel  at 
the  eastern  gate  of  Paradise. 

193-211.  Sonu  further  rhange,  fa. :  The  conference  of  Adam  and  Ev«  if 


460  PARADISE    LOST. 

Which  Ileav'n  by  these  mute  signs  in  nature  shews, 

Forerunners  of  his  purpose,  or  to  warn  195 

Us  haply,  too  secure  of  our  discharge 

From  penalty,  because  from  death  released 

Some  days.     How  long,  and  what  till  then  our  life 

Who  knows  ?  or  more  than  this,  that  we  are  dust, 

And  thither  must  return,  and  be  no  more  ?  200 

Why  else  this  double  object  in  our  sight, 

Of  flight  pursued  in  th'  air,  and  o'er  the  ground 

One  way  the  self-same  hour  ?     Why  in  the  east 

Darkness  ere  day's  mid-course,  and  morning  light 

More  orient  in  yon  western  cloud,  that  draws  205 

O'er  the  blue  firmament  a  radiant  white, 

And  slow  descends,  with  something  hcav'nly  fraught  ? 

He  err'd  not ;  for  by  this  the  heav'nly  bands 
Down  from  a  sky  of  jasper  lighted  now 

In  Paradise,  and  on  a  hill  made  halt ;  210 

A  glorious  apparitioa,  had  not  doubt 
And  carnal  fear  that  day  dimm'd  Adam's  eye. 
Not  that  more  glorious,  when  the  Angels  met 
Jacob  in  Mahanaim,  where  he  saw 
The  field  pavilion 'd  with  his  guardians  bright ;  215 

fall  of  moving  sentiments.  Upon  their  going  abroad,  after  the  melancholy 
night  which  they  had  passed  together,  they  discover  the  lion  and  the  eagle, 
each  of  them  pursuing  their  prey  towards  the  eastern  gate  of  Paradise. 
There  is  a  double  beauty  in  this  incident,  not  only  as  it  presents  great  and 
just  omens,  which  are  always  agreeable  in  poetry,  but  as  it  expresses  that 
enmity  which  was  now  produced  in  the  animal  creation.  The  poet,  to  show 
the  like  changes  in  nature,  as  well  as  to  grace  his  story  with  a  noble  prodigy, 
represents  the  sun  in  an  eclipse.  This  particular  incident  has  likewise  a 
fine  effect  upon  the  imagination  of  the  reader  in  regard  to  what  follows; 
for  at  the  same  time  that  the  sun  is  under  an  eclipse,  a  bright  cloud  descends 
in  the  western  quarter  of  the  heavens,  filled  with  a  host  of  angels,  and  more 
luminous  than  the  sun  itself.  The  whole  theatre  of  nature  is  darkened 
that  this  glorious  appearance  may  shine  with  all  its  lustre  and  magnificence. 
—A. 

209.  Sky  of  j'tuper :  Resembling  the  colours  of  the  precious  stone  of  that 
name. 

214.  Mahanaim:  Gen.  xxxii.  1,2. 


BOOK    XI.  481 

Nor  that  which  on  the  flaming  mount  appear'd 

In  Dothan,  cover'd  with  a  camp  of  fire, 

Against  the  Syrian  king,  who,  to  surprise 

One  man,  assassin-like,  had  levied  war, 

War  unproclaim'd.     The  princely  Hierarch  220 

In  their  bright  stand  there  left  his  Pow'rs  to  seize 

Possession  of  the  garden ;  he  alone, 

To  find  where  Adam  shelter'd,  took  his  way, 

Not  unperceived  of  Adam,  whom  to  Eve, 

While  the  great  visitant  approach'd,  thus  spake  :  225 

Eve,  now  expect  great  tidings,  which  perhaps 
Of  us  will  soon  determine,  or  impose 
New  laws  to  be  observed ;  for  I  descry 
From  yonder  blazing  cloud  that  veils  the  hill, 
One  of  the  heav'nly  host,  and  by  his  gait  230 

None  of  the  meanest ;  some  great  Potentate 
Or  of  the  Thrones  above  ;  such  majesty 
Invests  his  coming  ;  yet  not  terrible, 
That  I  should  fear,  nor  sociably  mild, 

As  Raphael,  that  I  should  much  confide  ;  235 

But  solemn  and  sublime  ;  whom  not  to  offend, 
With  reverence  I  must  meet,  and  thou  retire. 

He  ended :  and  th'  Arch- Angel  soon  drew  nigh, 
Not  in  his  shape  celestial,  but  as  man 

Clad  to  meet  man.     Over  his  lucid  arms  240 

A  military  vest  of  purple  flow'd, 

217.  Dothan :  2  Kings  vi.  13,  14. 

219.   One  man:  Elisha,  who  had  provoked  the  anger  of  the  king  of  Syria 
by  disclosing  his  designs  to  the  king  of  Israel. 

238-50.  Th?  archangel  toon,  tyc. :  It  may  be  observed  how  properly  th 
poet,  who  always  suits  his  parts  to  the  actors  whom  he  introduces,  has  em- 
ployed Michael  in  the  expulsion  of  our  first  parents  from  Paradise.  The 
archangel,  on  this  occasion  neither  appears  in  his  proper  shape,  nor  in  the 
familiar  manner  with  which  Raphael,  the  sociable  spirit,  entertained  the 
father  of  mankind  before  the  fall.  His  person,  his  port,  and  behaviour,  are 
suitable  to  a  spirit  of  the  highest  rank,  and  exquisitely  described  in  this  pas- 
sage.—A. 

241.  Purple:   The  colour    worn    by  distinguished    persons  among  the 
21  E  E 


482  PARADISE    LOST. 

Livelier  .than  Melibcean,  or  the  grain 

Of  Sarra,  worn  by  kings  and  heroes  old 

In  time  of  truce  ;  Iris  had  dipt  the  woof; 

His  starry  helm  unbuckled  shcw'd  him  prime  245 

In  manhood  where  youth  ended.     By  his  side, 

As  in  a  gliat'ring  zodiac,  hung  the  sword, 

Satan's  dire  dread ;  and  in  his  band  the  spear. 

Adam  bow'd  low :  He,  kingly,  from  his  state 

Inclined  not,  but  his  coming  thus  declared  :  250 

Adam,  HeavVs  highest  behest  no  preface  needs  : 
Sufficient  that  thy  pray'rs  are  heard,  and  Death, 
Then  due  by  sentence  when  thou  didst  transgress, 
Defeated  of  his  seizure,  many  days 

Giv'n  thee  of  grace,  wherein  thou  may'st  repent,  255 

And  one  bad  act,  with  many  deeds  well  done, 
May'st  cover :  well  may  then  thy  Lord,* appeased, 

ancients.  Near  Melibaa,  in  Thessaly,  was  found  a  species  of  fish,  from 
which  was  extracted  a  celebrated  scarlet  dye. 

242.  Grain  of  Sarra :  Dye  of  Tyre,  Sarra  being  the  earlier  Latin  name 
of  Tyre.  This  dye  was  derived  from  a  shell-fish,  and  was  highly  valued. 

This  beautiful  and  highly-prized  colour  of  purple,  which  was  so  ex- 
tensively appropriated  as  the  hue  of  royal  robes,  was  known  as  a  dye,  in 
the  days  of  Moses.  A  later  period,  however,  has  been  fixed  for  the  dis- 
covery of  this  dye,  by  fabulous  antiquity.  The  honour  has  been  given  to 
Tyrian  Hercules.  The  tradition  is,  that  when  this  hero  was  walking  one 
day  on  the  sea  shore,  with  a  nymph  of  whom  he  was  enamoured,  his  dog 
found  a  shell,  which,  being  pressed  with  hunger,  he  broke,  and  the  liquid 
which  ran  from  the  expiring  fish  within,  stained  his  mouth  with  so  beautiful 
a  colour,  that  the  fair  damsel,  charmed  with  it,  declared  to  her  lover  that 
she  would  see  him  no  more,  till  he  brought  her  a  dress  dyed  the  same 
colour.  DUNCAN  on  the  Seasons,  vol.  iv.  188. 

244.  7m,  t;c. :  Irit  was  goddess  of  the  rainbow.  The  clause  means  that 
the  threads  crossing  the  warp  had  the  colour  of  the  rainbow,  the  most  beau- 
tiful of  colours. 

248.  And  in  hit  hand  (was  held)  the  spear :  The  verb  hung  applies  well 
only  to  tword. 

254.  Defeated  in  his  intended  act  of  teizurt. 

251.  Maytt  cover :  Good  poetry,  but  corrupt  theology.  The  blood  of  the 
Messiah,  and  not  our  good  deeds,  forms  tne  only  Scriptural  covering  lor  our 
bad  deeds.  It  was  with  reference  to  the  future  shedding  of  that  blood,  that 


BOOK    XI.  483 

Redeem  thee  quite  from  Death's  rapacious  claim  ; 

But  longer  in  this  Paradise  to  dwell 

Permits  not.     To  remove  thee  I  am  come,  260 

And  send  thee  from  the  garden  forth,  to  till 

The  ground  whence  thou  wast  taken  ;  fitter  soil. 

He  added  not ;  for  Adam  at  the  news 
Heart-struck,  with  chilling  gripe  of  sorrow  stood, 
That  all  his  senses  bound.     Eve,  who  unseen,  265 

Yet  all  had  heard,  with  audible  lament, 
Discover'd  soon  the  place  of  her  retire. 

0  unexpected  stroke,  worse  than  of  Death  ! 
Must  I  thus  leave  thee,  Paradise  !  thus  leave 

our  first  parents  were  admitted  to  favour,  and  redeemed  from  death  in  its 
highest  penal  sense.  Milton,  in  the  Third  Book  (203-12,  227-41,  285-99) 
has  given  the  correct  view  of  the  divine  method  of  covering  our  bad  deeds. 

258.  Retire:   Retirement 

260.  When  Michael  announces  to  Adam  and  Eve  the  necessity  of  their 
immediate  departure  from  the  garden  of  Eden,  the  poet's  art  in  preserving 
the  decorum  of  the  two  characters  is  very  remarkable.  Eve,  in  all  the  vio- 
lence of  ungovernable  sorrow,  breaks  forth  into  a  pathetic  apostrophe  to 
Paradise.  Adam  expresses  without  a  figure  his  regret  for  being  banished 

" from  this  happy  place,  our  sweet 

Recess,''  &c.    304. 

The  use  of  the  apostrophe  in  the  one  case,  and  its  omission  in  the  other, 
not  only  gives  a  beautiful  variety  to  the  style,  but  also  marks  that  superior 
elevation  and  composure  of  mind  by  which  the  poet  had  all  along  distin- 
guished the  character  of  Adam. — BEATTIE. 

269-79.  Must  I  thus  leave  thee,  Paradite :  The  highest  degree  of  the  figure 
of  personification,  is  that  wherein  inanimate  objects  are  introduced,  not  only 
as  feeling  and  acting,  but  as  speaking  to  us,  or  hearing  and  listening  when 
we  address  ourselves  to  them. 

All  strong  passions  prompt  us  to  use  this  figure.  Not  only  love,  anger, 
and  indignation,  but  even  those  which  are  seemingly  more  dispiriting,  such 
as  grief,  remorse,  and  melancholy.  For  all  passions  struggle  for  vent,  and, 
if  they  can  find  no  other  object,  will,  rather  than  be  silent,  pour  themselves 
forth  to  woods,  and  rocks,  and  the  most  insensible  things  ;  especially  if  these 
be  in  any  way  connected  with  the  causes  and  objects  that  have  thrown  the 
mind  into  this  agitation.  Of  this  figure  Milton  has  here  furnished  an  ex- 
tremely fine  example,  in  the  moving,  tender,  and  womanly  address  which 
Eve  makes  to  Paradise,  just  before  she  is  compelled  to  l«»av*>  it — BLAIR. 


484  PARADISE    LOST. 

Thee,  native  soil !  these  happy  walks  and  shades,  270 

Fit  haunt  of  Gods !  where  I  had  hope  to  spend, 

Quiet  though  sad,  the  respite  of  that  day 

That  must  be  mortal  to  us  both  !     0  flowVs, 

That  never  will  in  other  climate  grow, 

My  early  visitation,  and  my  last  275 

At  e'en,  which  I  bred  up  with  tender  hand 

From  the  first  opening  bud,  and  gave  ye  names, 

Who  now  shall  rear  ye  to  the  sun,  or  rank 

Your  tribes,  and  water  from  th'  ambrosial  fount  ? 

Thee  lastly,  nuptial  bower  !  by  me  adorn'd  280 

With  what  to  sight  or  smell  was  sweet,  from  thee 

How  shall  I  part,  and  whither  wander  down 

Into  a  lower  world,  to  this  obscure 

And  wild  ?     How  shall  we  breathe  in  other  air, 

.    t  ' 

Less  pure,  accustom 'd  to  immortal  fruits  ?  285 

Whom  thus  the  Angel  interrupted  mild  : 
Lament  not,  Eve,  but  patiently  resign 
What  justly  thou  hast  lost ;  nor  set  thy  heart 

.70-71.  Fit  haunt  of  godt:  To  men  imbued  with  the  spirit  of  the  fall,  to 
whom  the  excitements  of  conflict  and  conquest  are  necessary,  and  who  will 
not  be  happy  unless  they  can  "  ride  in  the  whirlwind  and  direct  the  storm," 
the  Paradise  of  Eden  may  seem  insipid,  and  the  loss  of  it  no  great  privation, 
merely  as  a  condition  of  life.  But  to  those  to  whom  the  strifes  of  men  are 
hateful ;  who  faint  beneath  the  curse  of  life ;  who  are  cut  off  from  sun  and 
air  by  the  necessities  of  daily  toil ;  or  who  groan  under  the  burden  of  their 
sins,  the  repose,  the  rest,  the  happiness  of  Eden,  glorified  by  the  presence  of 
God,  appears  beyond  all  measure  inviting,  and  well  may  they  cry,  u  Oh, 
Adam,  what  hast  tho  i  done,  to  lose  thy  children  so  fair  a  heritage." — K. 

272.  Day:  Period. 

279.  Jlmbrotial:  Delightful.  It  is  derived  from  a  Greek  word  signifying 
immortal.  Ambrosia  denoted  the  food  on  which  the  pagan  gods  were  sup- 
posed to  subsist,  and  to  which,  along  with  nectar,  their  immortality  was  at- 
tributed. 

285.  Arruttomtd  to  immortal  fruit* :  Accustomed  to  that  which  produces 
immortai  fruits.  It  is  implied  that  the  let*  pure  air  of  the  obtrure  and  wild 
regions  of  the  lototr  world,  or  less  elevated  parts  of  the  earth  around  the  hill 
of  Paradise,  must  produce  less  wholesome  fruits  and  bring  about  an  unhappy 
change  in  their  condition. 


BOOK  xi.  485 

Thus  over-fond,  on  that  which  is  not  thine  ; 

Thy  going  is  not  lonely  ;  with  theo  goes  290 

Thy  husband  ;  him  to  follow  thou  art  bound. 

Where  he  abides,  think  there  thy  native  soil. 

Adam  by  this  from  the  cold  sudden  damp 
Recov'ring,  and  his  scatter'd  spirits  return 'd, 
To  Michael  thus  his  humble  words  address'd  :  295 

Celestial,  whether  among  the  Thrones,  or  named 
Of  them  the  high'st,  for  such  of  shape  may  seem 
Prince  above  princes  !  gently  hast  thou  told 
Thy  message,  which  might  else  in  telling  wound, 
And  in  performing  end  us.     What  besides  300 

Of  sorrow,  and  dejection,  and  despair, 
Our  frailty  can  sustain,  thy  tidings  bring  ; 
Departure  from  this  happy  place,  our  sweet 
Recess,  and  only  consolation  left 

Familiar  to  our  eyes  ;  all  places  else  305 

Inhospitable  appear  and  desolate  ; 
Nor  knowing  us  nor  known  :  and  if  by  prayer 
Incessant  I  could  hope  to  change  the  will 
Of  Him  who  all  things  can,  I  would  not  cease 
To  weary  him  with  my  assiduous  cries.  310 

But  prayer  against  his  absolute  decree 
No  more  avails  than  breath  against  the  wind, 
Blown  stifling  back  on  him  that  breathes  it  forth  : 
Therefore  to  his  great  bidding  I  submit. 

This  most  afflicts  me,  that  departing  hence,  215 

As  from  his  face  I  shall  be  hid,  deprived 

315-33.  Thi*  matt  afflicts,  fyc.:  Adam's  speech  abounds  with  thought* 
which  are  equally  moving,  but  of  a  more  masculine  and  elevated  turn  than 
those  of  Eve.  Nothing  can  be  conceived  more  sublime  and  poetical  than 
this  passage. — A. 

The  circumstance  here  named  indicates  the  piety  of  Adam.  The  presence 
of  God  was  to  him  the  chief  attraction  of  Paradise.  It  is  the  chief  attrac- 
tion of  Heaven,  and  on  earth  should  be  diligently  sought.  "  Adam  grieves," 
as  Pope  remarks,  "  that  he  must  leave  a  place  where  he  had  conversed  with 
God  and  his  angels ;  but  Eve  laments  that  she  shall  never  more  behold  the 
fine  flowers  of  Eden.  Here  Adam  mourns  like  a  man,  and  Eve  like  a 


486  PARADISE    LOST. 

His  blessed  connt'nance.     Here  I  could  frequent 

AVith  worship  place  by  place  where  he  vouchsafed 

Presence  divine,  and  to  my  sons  relate ;  («g»  r) 

On  this  mount  he  appear'd  ;  under  this  tree  320 

Stood  visible  ;  among  these  pines  his  voice 

I  heard  ;  here  with  him  at  this  fountain  talk'd. 

So  many  grateful  altars  I  would  rear 

Of  grassy  turf,  and  pile  up  every  stone 

Of  lustre  from  the  brook,  in  memory  325 

Or  monument  to  ages,  and  thereon 

Offer  sweet-smelling  gums,  and  fruits  and  flow'rs. 

In  yonder  nether  world,  where  shall  I  seek 

His  bright  appearances,  or  footstep  trace  ? 

For  though  I  fled  him  angry,  yet  recall'd  330 

To  life  prolong'd  and  promised  race,  I  now 

Gladly  behold,  though  but  his  utmost  skirts 

Of  glory,  and  far  off  his  steps  adore. 

To  whom  thus  Michael,  with  regard  benign  : 
Adam,  thou  know'st  Heav'n  his,  and  all  the  Earth  ;  335 

Not  this  rock  only.     His  omnipresence  fills 
Land,  sea,  and  air,  and  every  kind  that  lives, 
Fomented  by  his  virtual  pow'r  and  warm'd. 
All  th'  earth  he  gave  thee  to  possess  and  rule : 
No  despicable  gift :  surmise  not  then  340 

His  presence  to  these  narrow  bounds  confined 
Of  Paradise  or  Eden.     This  had  been 
Perhaps  thy  capital  seat,  from  whence  had  spread 

325.  In  memory  of  the  places  where  God  appeared  to  himself ;  in  monu- 
ment to  future  aget — that  is,  to  admonish  or  instruct  posterity  of  the  same 
thing.  The  patriarchs  were  accustomed  to  raise  altars,  to  remind  them  of 
the  places  where  God  had  condescended  to  reveal  himself  to  them  by  some 
acts  of  distinguishing  favour,  Gen.  xi.  7 ;  xxv.  25. 

332.  Skirtt :  An  allusion  to  Exod.  xxxiii.  22,  23. 

335.  Hit:  Is  his. 

337-38.  Fomented  by  hi*  virtual  power:  Advanced  in  growth  by  power 
which  it  efficaciout,  though  not  sensible,  not  exerted  through  material  organs, 
and///*  every  kind  that  live*.  Acts  zvii.  28 :  "In  him  we  live  and  move  and 
have  our  being." 


BOOK  xi.  487 

Al»  generations,  and  had  hither  come 

From  all  the  ends  of  th'  earth,  to  celebrate  245 

And  rev'rence  thee,  their  great  progenitor. 

But  this  pre-eminence  thou'st  lost ;  brought  down 

To  dwell  on  even  ground  now  with  thy  sons. 

Yet  doubt  not,  but  in  valley  and  in  plain 

God  is  as  here,  and  will  be  found  alike  350 

Present,  and  of  his  presence  many  a  sign 

Still  following  thee,  still  compassing  thee  round 

With  goodness  and  paternal  love,  his  face 

Express,  and  of  his  steps  the  track  divine  : 

Which,  that  thou  may'st  believe,  and  be  confirm'd  355 

Ere  thou  from  hence  depart,  know  I  am  sent 

To  shew  thee  what  shall  come  in  future  days 

To  thee  and  to  thy  offspring.     Good  with  bad 

Expect  to  hear,  supernal  grace  contending 

With  sinfulness  of  men  ;  thereby  to  learn  360 

True  patience,  and  to  temper  joy  with  fear 

And  pious  sorrow,  equally  inured 

By  moderation  either  state  to  bear, 

Prosperous  or  adverse  :  so  shalt  thou  lead 

Safest  thy  life,  and,  best  prepared,  endure  365 

Thy  mortal  passage  when  it  comes.     Ascend 

This  hill.     Let  Eve  (for  I  have  drench'd  h&.r  eyes) 

Here  sleep  below,  while  thou  to  foresight  wak'bt ; 

As  once  thou  sleptst,  while  she  to  life  was  form'd. 

To  whom  thus  Adam  gratefully  reply'd  :  370 

Ascend  ;   I  follow  thee,  safe  Guide,  the  path 
Thou  lead'st  me,  and  to  the  hand  of  Heav'n  submit, 
However  chastening  ;  to  the  evil  turn 
My  obvious  breast,  arming  to  overcome 

353-54.  Face  express:  Countenance  revealed,  or  his  t'avour  manifested. 
359.  Supernal:  Celestial. 

367.  Drenched  her  eyes  :  Made  an  application  to  her  eyes. 
373-74.  Turn  my  obvious  (unprotected,  open)  breast ;    arming   preparing, 
to  overcome  by  suffering ;  as  Virgil  says : 

"  Quicquid  erit,  superand*  omnii  fortuaa  fereiulo  eit." 

JEn.  v.  710. 


483  PARADISE    LOST. 

By  suff 'ring,  and  earn  rest  from  labour  won,  375 

If  so  I  may  attain.     So  both  ascend 

In  the  visions  of  God.     It  was  a  hill 

Of  Paradise  the  highest,  from  whose  top 

The  hemisphere  of  earth  in  clearest  ken 

Stretch'd  out  to  th'  amplest  reach  of  prospect  lay.  380 

Not  higher  that  hill  nor  wider,  looking  round, 

Whereon  for  different  cause  the  Tempter  set 

Our  second  Adam  in  the  wilderness, 

To  shew  him  all  earth's  kingdoms  and  their  glory. 

His  eye  might  there  command  wherever  stood  385 

City  of  old  or  modern  fame,  the  seat 

376.  So  both  ascrnd,  Ift. :  The  angel  leads  Adam  to  the  highest  mo  mt  in 
Paradise,  and  lays  before  him  the  hemisphere,  as  a  proper  stage  for  those 
visions  which  were  represented  to  be  upon  it.  Adam's  vision,  unlike  that 
of  Virgil's  hero  in  the  JEneid.  is  not  confined  to  any  particular  tribe  of  man- 
kind, but  extends  to  the  whole  species. — A. 

336-410.  It  is  not  to  be  supposed  that  Milton  in  this  passage  seeks  to  dis- 
play learning;  for  the  kind  of  learning  here  employed  is  not  of  a  very  high 
order;  but  his  design  was,  by  a  detail  of  many  particular  countries  and 
prominent  places,  to  impress  more  strongly  on  the  mind  of  the  reader  the 
statement  made  in  the  previous  lines,  or  to  give  a  more  just  idea  of  the 
great  extent  of  prospect  afforded  to  the  eye  of  Adam. 

387.  From  the  dettined  walls,  ffc. :  He  first  takes  a  view  of  Asia,  and  there 
of  the  northern  parts,  the  dettined  wall*,  not  yet  in  being,  but  designed  to  be 
(which  is  to  be  understood  of  all  the  rest) :  of  Cambalu,  seat  of  Cathaian  Can, 
the  principal  city  of  Cathay,  a  province  of  Tartary,  the  seat  of  the  ancient 
Chams ;  and  Samarcand,  by  Oxu«,  the  chief  city  of  Zagathaian  Tartary 
near  the  river  Oxus.  Temir't  throne :  The  birth-place  and  royal  residence 
of  Tamerlane. 

From  the  northern  he  passes  to  the  eastern  and  southern  parts  of  Asia 
(390)  to  Paquin,  or  Pekin,  of  Si'tuean  king*,  the  royal  city  of  China,  the 
country  of  the  ancient  Sin  t-  mentioned  by  Ptolemy,  and  thence  to  Jlgra  and 
Lahore,  two  great  cities  in  the  empire  of  the  great  Mogul,  down  to  the  golden 
Chrrtonese  (392) ,  that  is,  Malacca,  the  most  southern  promontory  of  the 
East  Indies,  so  called  on  account  of  its  riches,  to  distinguish  it  from  the 
other  Chersoneses,  or  peninsulas,  or  where  the  Pertian  in  Ecbatan  tat.  Ec- 
batan.  formerly  the  capital  city  of  Persia,  or  tince  in  Hirpahan,  the  capital 
city  at  present,  or  where  the  Ruttian  Czar,  the  Czar  of  Muscovy,  in  Motco, 
the  metropolis  of  all  Russia  (formerly);  or  the  tultan  in  Bisance  (395),  tbo 
Grand  Seignior,  in  Constantinople,  formerly  Byzantium.  Turchestan  born :  As 
the  Turks  came  from  Turchestan,  a  province  of  Tartary.  He  reckons  theso 


BOOK  xi.  489 

Of  mightiest  empire,  from  the  destined  walls 

Of  Cambalu,  seat  of  Cathaian  Can, 

And  Samarcand  by  Oxus,  Temir's  throne, 

To  Paquin  of  Sinzean  kings,  and  thence  390 

To  Agra  and  Lahore  of  great  Mogul, 

Down  to  the  golden  Chersonese,  or  where 

The  Persian  in  Ecbatan  sat,  or  since 

In  Hispahan,  or  where  the  Russian  Czar 

In  Moscow,  or  the  Sultan  in  Bizance,  395 

Turchestan-born  ;  nor  could  his  eye  not  ken 

Th'  empire  of  Negus  to  his  utmost  port 

Ercoco,  and  the  less  maritime  kings, 

Mombaza,  and  Quiloa,  and  Melind, 

And  Sofala,  thought  Ophir,  to  the  realm  400 

Of  Congo,  and  Angola  farthest  south  : 

Or  thence  from  Niger  flood  to  Atlas  mount, 

The  kingdoms  of  Almansor,  Fez,  and  Sus, 

Morocco,  and  Algiers,  and  Tremisen  : 

On  Europe  thence,  and  where  Rome  was  to  sway  405 

to  Asia,  as  they  are  adjoining,  and  a  great  part  of  their  territories  lies  ii 
Asia.— X. 

396.  Nor  could  hit  eye,  ffc. :  He  passes  now  into  Africa.  Nor  could  his  eye 
not  ken  (discover)  M  empire  of  Negus :  The  Upper  Ethiopia,  or  the  land  of 
the  Abyssinians,  subject  to  one  sovereign,  styled  in  their  own  language, 
Negus,  or  king,  and  by  the  Europeans,  Prester  John,  to  his  utmost  port  Ercoco, 
or  Erquico,  on  the  Red  Sea,  the  northeast  boundary  of  the  Abyssian  empire. 
and  the  less  maritime  kings,  the  lesser  kingdoms  on  the  sea  coast,  Mombaza, 
and  Quiloa,  and  Melind,  all  near  the  line  (equinoctial)  in  Zanguebar,  a  great 
region  of  the  lower  Ethiopia  on  the  Eastern  or  Indian  Sea,  and  subject  to 
the  Portuguese.  And,  Sofala,  thought  Ophir  (400),  another  kingdom  and  city 
on  the  same  sea,  mistaken  by  some  for  Ophir,  whence  Solomon  brought 
gold,  to  the  realm  of  Congo  (401) ,  a  kingdom  in  the  lower  Ethiopia  on  the 
western  shore,  as  the  others  were  on  the  eastern,  and  Angola  farthest  south, 
another  kingdom  south  of  Congo ;  or  thence  from  Niger  flood  (402) ,  the  river 
Niger,  that  divides  Negroland  into  two  parts,  to  Jltla*  Mount  in  the  most 
western  parts  of  Africa;  the  kingdoms  of  Jllmansor,  the  countries  over  which 
Almantor  was  king,  namely,  Fez  and  Sus,  Morocco  and  Algiers,  and  Tremisai, 
all  kingdoms  in  Barbary. — N. 

405.  On  Europe  thence,  fyc. :  After  Africa  he  eomes  to  Europe.  Jlnd 
where  Rtme  ica*  to  tway  the  world :  The  less  is  said  of  Europe  as  it  is  so  well 
21* 


490  PARADISE    LOST. 

The  world.     In  spirit  perhaps  he  also  saw 

Rich  Mexico,  the  seat  of  Montezume, 

And  Cusco  in  Peru,  the  richer  seat 

Of  Atabalipa,  and  yet  unspoil'd 

Guiana,  whose  great  city  Geryon's  sons  410 

Call  £1  Dorado ;  but  to  nobler  sights 

Michael  from  Adam's  eyes  the  film  removed, 

Which  that  false  fruit,  that  promised  clearer  sight, 

Had  bred  ;  then  purged  with  euphrasy  and  rue 

The  visual  nerve,  for  he  had  much  to  see  ;  415 

And  from  the  well  of  life  three  drops  instill 'd. 

So  deep  the  pow'r  of  these  ingredients  pierced, 

E'en  to  the  inmost  seat  of  mental  sight, 

That  Adam,  now  enforced  to  close  his  eyes, 

Sunk  down,  and  all  his  spirits  became  entranced  ;  420 

But  him  the  gentle  Angel  by  the  hand 

Soon  raised,  and  his  attention  thus  recall'd : 

Known.  In  spirit  pcrhapt  he  also  taw:  He  could  not  see  it  otherwise,  as 
America  was  on  the  opposite  side  of  the  globe ;  rich  Mexico  in  North  Ame- 
rica, the  teat  of  Montczumt,  who  was  subdued  by  the  Spanish  general,  Cortez ; 
and  Cutco  in  Peru  in  South  America,  the  richer  teat  of  Atabalipa — the  last 
emperor  subdued  by  the  Spanish  general,  Pizarro ;  and  yet  vnipoiled  Guiana 
(410),  another  country  of  South  America,  not  then  invaded  and  spoiled,  \chott 
great  city,  namely,  Manhoa,  Geryon't  ton*,  the  Spaniards  from  Geryon,  an 
ancient  king  of  Spain,  call  El  Dorado,  or  the  golden  city,  on  account  of  ita 
riches  and  extent. — N. 

411.  But  to  nobler  tightt.  Sfc. :  These  which  follow  are  nobler  tight*,  being 
not  only  of  cities  and  kingdoms,  but  of  the  principal  actions  of  men  to  the 
final  consummation  of  things;  and  to  prepare  Adam  for  these  sights,  the 
angel  removed  the  film  from  hit  eyet,  as  Pallas  removed  the  mists  from  the 
eyes  of  Diomede,  Iliad  v.  127,  and  as  Venus  did  from  those  of  ^Eneas,  JEn 
ii.  604,  arid  as  the  same  Michael  did  from  those  of  Godfrey,  Taseo,  cant 
xviii.,  stanz.  93.  What  follows  of  Adam's  sinking  down  overpowered,  ana 
then  being  raised  again  by  the  hand  gently  by  the  angel,  he  has  copied  from 
Daniel,  x.  8,  &cv  or  from  Rev.  i.  17. — N. 

414.  Purged  with  euphraty  and  rue:  Cleared  the  organs  of  bis  sight  with 
rue,  and  euphraty  or  eye-bright,  so  named  from  its  clearing  virtue. — H. 
Rue  was  used  in  exorcisms,  and  is  therefore  called  herb  of  grace  by  Shaks- 
peare. — N. 

419.  Enforced:  Forced. 


BOOK    XI.  491 

Adam,  now  ope  thine  eyes,  and  first  behold 
Th'  effects  which  thy  original  crime  hath  wrought 
In  some  to  spring  from  thee,  who  never  touch'd  425 

Th'  excepted  tree,  nor  with  the  snake  conspir'd, 
Nor  sinn'd  thy  sin  ;  yet  from  that  sin  derive 
Corruption,  to  bring  forth  more  violent  deeds. 

His  eyes  he  open'd,  and  beheld  a  field, 

Part  arable  and  tilth,  whereon  were  sheaves  430 

New  reap'd,  the  other  part  sheep-walks  and  folds ; 
In  tir  midst  an  altar  as  the  land-mark  stood, 
Rustic,  of  grassy  sord.     Thither  anon 
A  sweaty  reaper  from  his  tillage  brought 
First  fruits ;  the  green  ear  and  the  yellow  sheaf,  435 

Uncull'd,  as  came  to  hand.     A  shepherd  next, 
More  meek,  came  with  the  firstlings  of  his  flock 
Choicest  and  best ;  then  sacrificing,  laid 
The  inwards  and  their  fat,  with  incense  strow'd, 
On  the  cleft  wood,  and  all  due  rites  perform'd.  440 

422,  &c.  A  prophetic  history,  or  a  revelation  by  vision,  is  here  granted  to 
Adam  respecting  his  future  descendants. 

430.  Tilth:  Tilled. 

434.  A  tweaty  reaper  (Cain) ,  fyc. :  Compare  the  account  here  given  with 
Gen.  iv.  2,  &c.  The  poet  adds  that  Cain  took  the  fruits  unculled,  as  came  to 
hand,  whereas  Abel  selected  the  choicest  and  best  of  his  flock ;  and  in  this 
some  interpreters  have  conceived  the  guilt  of  Cain  to  consist.  The  poet 
too  makes  them  offer  both  upon  the  same  altar,  for  the  word  brought,  in 
Scripture  (which  Milton  likewise  retains),  is  understood  of  their  bringing 
their  offerings  to  some  common  place  of  worship ;  and  this  altar  he  makes 
of  turf,  of  grassy  sord  (sward) ,  as  the  first  altars  are  represented  to  be,  and 
describes  the  sacrifice  somewhat  in  the  manner  of  Homer.  The  Scripture 
says  only,  that  "  the  Lord  had  respect  unto  Mel  and  to  his  offering ;  but  unto 
Cain  and  to  hi*  offering  he  had  not  respect."  The  poet  makes  this  respect  to 
Abel's  offering  to  be  a  fire  from  Heaven  consuming  it.  There  are  severa 
instances  of  such  acceptance  in  Scripture.  Cain's  was  not  so  accepted ;  for, 
says  the  poet,  hit  was  not  sincere. — N. 

The  more  important  reason  for  this  non-acceptance  was,  that  in  Abel's  case 
there  was  the  exercise  of  faith  in  God  (probably  in  the  predicted  Messiah, 
indicated  by  the  kind  of  offering  he  presented — an  animal  sacrifice) ,  while, 
in  that  of  Cain  there  was  no  such  faith,  nor  outward  manifestation  of  it. 
Heb.  xi.  4 :  "  By  faith  Abel  offered  to  God  a  more  excellent  sacrifice  than 
Cain,"  &c.  The  poet  himself  barely  alludes  to  this,  indeed  (458) . 


492  PARADISE    LOST. 

His  offering  soon  propitious  fire  from  Heav'n 

Consumed  ;  with  nimble  glance  and  grateful  steam  ; 

The  other's  not,  for  his  was  not  sincere ; 

Whereat  he  inly  raged,  and  as  they  talk'd, 

Smote  him  into  the  midriff  with  a  stone  445 

That  beat  out  life.     He  fell,  and,  deadly  pale, 

Groan'd  out  his  soul  with  gushing  blood  effused. 

Much  at  that  sight  was  Adam  in  his  heart 

DismayM ;  and  thus  in  haste  to  th'  Angel  cry'd  : 

0  Teacher,  some  great  mischief  hath  betall'n  450 

To  that  meek  man,  who  well  had  sacrificed  ' 
Is  piety  thus  and  pure  devotion  paid  ? 

T'  whom  Michael  thus  (he  also  moved)  reply'd: 
These  two  are  brethren,  Adam,  and  to  come 
Out  of  thy  loins.     Th'  unjust  the  just  hath  slain,  455 

For  envy  that  his  brother's  ofTring  found 
From  Heav'n  acceptance  :  but  the  bloody  fact 
Will  be  avenged,  and  th'  other's  faith  approved. 
Lose  no  reward,  though  here  thou  see  him  die 
Rolling  in  dust  and  gore.     To  which  our  sire  :  460 

Alas  !  both  for  the  deed  and  for  the  cause ! 
But  have  J  now  seen  Death  ?     Is  this  the  way 
I  must  return  to  native  dust  ?     0  sight 
Of  terror,  foul  and  ugly  to  behold ! 
Horrid  to  think  !  how  horrible  to  feel !  465 

To  whom  thus  Michael :  Death  thou  hast  seen 
In  his  first  shape  on  Man  ;  but  many  shapes 

442.  dance :  Shooting,  darting. 

462.  But  have  I  now  Ken  death :  That  curiosity  and  natural  horror  which 
arises  in  Adam  at  the  sight  of  the  first  dying  man,  is  touched  with  great 
beauty. — A. 

Neither  he  nor  Eve  had  any  such  sad  conception  of  death  when,  Book  X. 
1001,  she  said,  u  Let  us  seek  death,"  &c.  The  form  in  which  it  now  ap- 
peared was  indeed  peculiarly  shocking. 

467-69.  But  many  thapts  of  death,  &fr. :  Newton  here  quotes  an  illustrative 
passage  from  Seneca- Pheniss*,  Art.  i.  151-53: 

••  Ubique  more  eit 
Mill*  »d  h«oc  •  litui  patent." 


BOOK  xi.  493 

Of  Death,  and  many  are  the  ways  that  lead 

To  his  grim  cave,  all  dismal :  yet  to  sense 

More  terrible  at  th'  entrance  than  within.  470 

Some,  as  thou  saw'st,  by  violent  stroke  shall  die, 

By  fire,  flood,  famine,  by  intemp'rance  more 

In  meats  and  drinks,  which  on  the  earth  shall  bring 

Diseases  dire,  of  which  a  monstrous  crew 

Before  thee  shall  appear  ;  that  thou  may'st  know  475 

What  misery  th'  inabstinence  of  Eve 

Shall  bring  on  men.     Immediately  a  place 

Before  his  eyes  appear 'd,  sad,  noisome,  dark, 

A  lazar-house  it  seem'd,  wherein  were  laid 

Numbers  of  all  diseased,  all  maladies  480 

Of  ghastly  spasm  or  racking  torture,  qualms 

Of  heart-sick  agony,  all  fev'rous  kinds, 

Convulsions,  epilepsies,  fierce  catarrhs, 

Intestine  stone  and  ulcer,  colic  pangs, 

Demoniac  frenzy,  moping  melancholy,  485 

And  moon-struck  madness,  pining  atrophy, 

Marasmus,  and  wide-wasting  pestilence, 

Dropsies  and  asthmas,  and  joint-racking  rheums. 

Dire  was  the  tossing,  deep  the  groans ;  Despair 

477.  Immediately  a  place,  Sfc. :  The  second  vision  sets  before  him  the  image 
of  death  in  a  great  variety  of  appearances.  The  angel,  to  give  a  general 
idea  of  those  effects  which  his  guilt  had  brought  upon  his  posterity,  places 
before  him  a  large  hospital,  or  lazar-house  filled  with  persons  lying  under 
all  kinds  of  mortal  diseases. — A. 

486.  Atrophy :  Defect  of  nutrition,  producing  emaciation. 

487.  Marasmut:  Consumption  accompanied  with  a  wasting  fever. 

489.  The  breaks  and  pauses  in  this  verse  are  admirable ;  and  this  beauty 
is  improved  by  each  period's  beginning  with  the  same  letter  d: 
"  Dire  was  the  tossing,  deep  the  groans  ;  Despair." 

Substitute  any  other  word  in  the  room  of  dire  or  deep,  and  you  will  per- 
ceive the  difference,  and  then  follows : 

"  And  over  them  triumphant  Death  hii  dart 
Shook,  but  delay 'd  to  itrike." 

As  the  image  is  wonderfully  fine,  so  11  is  excellently  expressed  with  the 
solemn  pause  upon  the  first  syllable  of  the  line  shook.  One  thinks  that  he 
almost  sees  the  dart  shaking. — X. 


494  PARADISE    LOST. 

Tended  the  sick,  busiest,  from  couch  to  couch  ;  490 

And  over  them  triumphant  Death  his  dart  \ 

Shook,  but  delay'd  to  strike,  though  oft  invoked 

With  vows,  as  their  chief  good  and  final  hopo. 

Sight  so  deform,  what  heart  of  rock  could  long 

Dry-eyed  behold  ?     Adam  could  not,  but  wept,  495 

Though  not  of  woman  born.     Compassion  quell'd 

His  best  of  man,  and  gave  him  to  tears 

A  space,  till  firmer  thoughts  restrain'd  excess ; 

And,  scarce  recov'ring  words,  his  plaint  renew'd. 

0  miserable  mankind  !  to  what  fall  .  •  500 

Degraded  !  to  what  wretched  state  reserved  ! 
Better  end  here  unborn.     Why  is  life  given 
To  be  thus  wrested  from  us  ?     Rather,  why 
Obtruded  on  us  thus  ?  who  if  we  knew 

What  we  receive,  would  either  not  accept  506 

Life  offer'd,  or  soon  beg  to  lay  it  down, 
Glad  to  be  so  dismiss 'd  in  peace.     Can  thus 
The  image  of  God,  in  man  created  once 
So  goodly  and  erect,  though  faulty  since, 
To  such  unsightly  suff  'rings  be  debased  510 

Under  inhuman  pains  ?     Why  should  not  man, 
Retaining  still  divine  similitude 
In  part,  from  such  deformities  be  free, 
And,  for  his  Maker's  image  sake,  exempt  ? 

Their  Maker's  image,  answer'd  Michael,  then  515 

494.  Dfform:  Deformed. 

405.  Mam  ictpt,  ffc. :  This  thought,  as  Mr.  Walley  observe*,  is  certainly 
from  Shakspeare,  whose  words  Milton  has  preserved  at  the  close  of  the 
•entence : 

"  I  bad  not  10  much  of  nan  about  me, 
But  all  my  mother  came  into  my  ey«i, 
And  gave  me  up  to  lean." 

Henry  V.  Act  4. 

496.  Qufird  hit  bett,  tfc. :  Subdued  his  strongest  powers,  or  his  utmost 
power  as  a  man. 

502.  Better  end,  $c. :  It  were  better  that  you  should  end  your  existence 
here,  yet  unborn — that  is,  that  you  should  be  seen  only  in  vision,  and  never 
have  existence. 


BOOK  xi.  495 

Forsook  them  when  themselves  they  vilify'd 

To  serve  ungovern'd  appetite,  and  took 

His  image  whom  they  served,  a  brutish  vice, 

Inductive  mainly  to  the  sin  of  Eve. 

Therefore,  so  abject  is  their  punishment,  620 

Disfiguring  not  God's  likeness,  but  their  own, 

Or,  if  his  likeness,  by  themselves  defaced, 

While  they  pervert  pure  Nature's  healthful  rules 

To  loathsome  sickness  ;  worthily,  since  they 

God's  image  did  not  rev'rence  in  themselves.  625 

I  yield  it  just,  said  Adam,  and  submit. 
But  is  there  yet  no  other  way,  besides 
These  painful  passages,  how  we  may  come 
To  death,  and  mix  with  our  connatural  dust  ? 

There  is,  said  Michael,  if  thou  well  observe  530 

The  rule  of — Not  too  much :  by  Temp'rance  taught, 
In  what  thou  eat'st  and  drink'st ;  seeking  from  thence 
Due  nourishment,  not  gluttonous  delight, 
Till  many  years  over  thy  head  return  :  ^ 

So  may'st  thou  live  till,  like  ripe  fruit,  thov  +r,\f>.  .   ,,r        535 
Into  thy  mother's  lap,  or  be  with  ease      >' 
Gather'd,  not  harshly  pluck'd  ;  for  death  mature. 
This  is  old  age  ;  but  then  thou  must  outlive 

517.  To  serve  ungoverned  appetite :  Appetite  here  is  made  a  person,  jlnd 
look  hit  image  whom  they  served :  The  image  of  ungoverned  appetite.  j$ 
brutish  (degrading)  vice:  That  was  the  principal  occasion  of  the  sin  of  Eve. 
Inductive  mainly  to  the  sin  of  Eve :  How  different  is  this  image  from  God's 
image,  as  described  IV.  291. — N. 

531.  The  rule  of— Not  too  much  :  "  Ne  quid  nimis."— N. 

536.  Mother's  lap:  The  Earth.  An  allusion  may  here  be  made  to  an  in- 
cident mentioned  by  Livy,  Book  i.  chap.  56,  where  Brutus  is  said  to  have 
imprinted  a  kiss  upon  the  earth,  because  she  was  the  common  mother  of  all 
mortals. 

538.  But  then  thou  must  outlive,  ifc. :  There  is  something  very  just  and 
poetical  in  this  description  of  the  miseries  of  old  age,  so  finely  contrasted  as 
they  are  with  the  opposite  pleasures  of  youth.  It  is  indeed  short,  but  vastly 
expressive,  and  I  think  ought  to  excite  the  pity  as  well  as  the  admiration 
of  the  reader ;  since  the  poor  poet  is  here  no  doubt  describing  what  he  felt 
at  the  time  he  wrote  it,  being  then  in  the  decline  of  life,  and  troubled  with 
various  infirmities. — TIIYKK. 


496  PARADISE    LOST. 

Thy  youth,  thy  strength,  thy  beauty,  which  will  change 

To  wither'd,  weak,  and  grey.     Thy  senses  then  540 

Obtuse,  all  taste  of  pleasure  must  forego, 

To  what  thou  hast ;  and  for  the  air  of  youth, 

Hopeful  and  cheerful,  in  thy  blood  will  reign 

A  melancholy  damp  of  cold  and  dry, 

To  weigh  thy  spirits  down,  and  last  consume  545 

The  balm  of  life.     To  whom  our  ancestor  : 

Henceforth  I  fly  not  death,  nor  would  prolong 
Life  much,  bent  rather  how  I  may  be  quit, 
Fairest  and  easiest,  of  this  cumb'rous  charge, 
Which  I  must  keep  till  my  appointed  day  550 

Of  rend'ring  up,  and  patiently  attend 
My  dissolution.     Michael  replied : 

Nor  love  thy  life,  nor  hate  ;  but  what  thou  liv'st 
Live  well ;  how  long,  or  short  permit  to  Heav'n. 
And  now  prepare  thee  for  another  sight.  555 

He  look'd,  and  saw  a  spacious  plain,  whereon 
Were.  Jents  <f  various  hue  :  by  some  were  herds 
'Of  caodt,7iftu^.er^  others,  whence  the  sound 
Of  instruments;  Ithat  made  melodious  chime, 
Was  heard,  of  harp  and  organ  ;  and  who  moved  560 

Their  stops  and  chords,  was  seen.     His  volant  touch 
Instinct  through  all  proportions  low  and  high, 

551.  Attend :  Wait  for. 

553-54.  Nor  lot*,  ffc. :  Campbell  remarks  that  the  dignity  and  authority 
of  the  preceptive  style  receive  no  small  lustre  from  brevity.  How  manv 
important  lessons  are  couched  in  these  two  lines  ! 

554.  Permit  to  Heav'n:  "Permitte  Divis,"  Hor.  Od.  i.  9:  9.— N. 

557.  Tentt,  iff. :  Those  of  Cain's  descendants. 

558.  Cattle,  $c. :  These  belonged  to  Jabal. 

558-97.  Whence  the  tound,  fr. :  As  there  is  nothing  more  delightful  in 
poetry  than  a  contrast  and  opposition  of  incidents,  the  author,  after  this 
melancholy  prospect  of  death  and  sickness,  raises  up  a  scene  of  mirth  and 
love.  The  secret  pleasure  that  steals  into  Adam's  heart,  as  he  is  intent 
upon  the  vision,  is  imagined  with  great  delicacy. — A. 

560.  Harp  and  organ :  Invented  by  Jubal. 

561.  Volnnt:  Flying,  rapid.     Inttinct     Spontaneous,  without  effort 


BOOK  xi.  497 

Fled  and  pursued  transverse  the  resonant  fugue. 

In  other  part  stood  one  who,  at  the  forge 

Labouring,  two  massy  clods  of  iron  and  brass  566 

Had  melted  (whether  found  where  casual  fire 

Had  wasted  woods  on  mountain  or  in  vale, 

Down  to  the  veins  of  earth,  thence  gliding  hot 

To  some  cave's  mouth  ;  or  whether  wash'd  by  stream 

From  under  ground)  :  the  liquid  ore  he  drain'd  570 

Into  fit  moulds  prepared  ;  from  which  he  form'd 

First  bis  own  tools  ;  then  what  might  else  be  wrought 

Fusile,  or  grav'n  in  metal.     After  these, 

But  on  the  hither  side,  a  different  sort 

From  the  high  neighb'ring  hills,  which  were  their  seat,        575 

Down  to  the  plain  descended.     By  their  guise, 

Just  men  they  seem'd,  and  all  their  study  bent 

To  worship  God  aright,  and  know  his  works 

Not  hid  ;  nor  those  things  last  which  might  preserve 

Freedom  and  peace  to  men.     They  on  the  plain  580 

Long  had  not  walk'd,  when,  from  the  tents,  behold 

A  bevy  of  fair  women,  richly  gay 

In  gems  and  wanton  dress !     To  th'  harp  they  sung 

Soft  amorous  ditties,  and  in  dance  came  on. 

563.  Retonant  fugue :  A  musical  composition,  in  which  the  teveral  parti 
follow  each  other  (from  fuga,  flight),  each  repeating  the  subject  at  a  certain 
interval,  above  or  below  the  preceding  part. — BHANDK. 

564.  Stood  one :  Tubal-Cain,  Gen.  iv.  20-22. 

573.  Fusil :  Flowing,  in  a  melted  state.  Graven :  Carve'd.  After  these : 
As  being  the  descendants  of  the  younger  brother.  But  on  the  hither  side : 
Cain  having  been  banished  into  a  more  distant  country.  A  different  tort : 
The  posterity  of  Seth,  wholly  different  from  that  of  Cain.  From  the  high 
neighbouring  hills  which  were  their  seat :  Having  their  habitation  in  1  he 
mountains  near  Paradise.  Down  to  the  plain  descended :  Where  the  Cainites 
dwelt.  By  their  guise  just  men  they  wem'rf,  Sfc. :  The  Scripture  itself  speaks 
of  them  as  the  worshippers  of  the  true  God.  And  know  his  icorks  not  hid: 
Josephus,  and  other  writers,  inform  us  that  they  were  addicted  to  the  study 
of  natural  philosophy,  and  especially  of  astronomy  (Antiq.  lib.  i.  c.  2) .  Nor 
those  things  last  which  might  preserve :  Nor  was  it  their  last  care  and  study  to 
know  those  things  which  might  preserve  freedom  and  peace  to  men. — N.< 

?>83.  Bevy:  Company. 

F   F 


498  PARADISE    LOST. 

The  men,  though  grave,  eyed  them,  and  let  their  eyes         586 

Rove  without  rein,  till  in  the  amorous  net 

First  caught,  they  liked,  and  each  his  liking  chose  : 

And  now  of  love  they  treat,  till  th'  ev'ning  star, 

Love's  harbinger,  appeared  ;  then  all  in  heat 

They  light  the  nuptial  torch,  and  bid  invoke  590 

Hymen,  then  first  to  marriage  rites  invoked. 

With  feast  and  music  all  the  tents  resound. 

Such  happy  interview,  and  fair  event 

Of  love  arid  youth  not  lost,  songs,  garlands,  flow'rs, 

And  charming  symphonies,  attached  the  heart  595 

Of  Adam,  soon  inclined  t'  admit  delight, 

The  bent  of  nature  ;  which  he  thus  expressed : 

True  opener  of  mine  eyes,  prime  Angel  blest, 
Much  better  seems  this  vision,  and  more  hope 
Of  peaceful  days  portends,  than  those  two  past :  600 

Those  were  of  hate  and  death,  or  pain  much  worse  ; 
Here  Nature  seems  fulfilled  in  all  her  ends. 

To  whom  thus  Michael :  Judge  not  what  is  best 
By  pleasure,  though  to  nature  seeming  meet, 
Created,  as  thou  art,  to  nobler  end,  605 

Holy  and  pure,  conformity  divine. 
Those  tents  thou  saw'st  so  pleasant  were  the  tents 
Of  wickedness,  wherein  shall  dwell  his  race 
Who  slew  his  brother.     Studious  they  appear 
Of  arts  that  polish  life,  inventors  rare,  610 

Unmindful  of  their  Maker,  though  his  Spirit 
Taught  them  ;  but  they  his  gifts  acknowledged  none ; 
Yet  they  a  beauteous  offspring  shall  beget ; 
For  that  fair  female  troop  thou  saw'st,  that  seem'd 
Of  Goddesses,  so  blithe,  so  smooth,  so  gay,  615 

587.  Liking:  Object  of  his  liking. 

588.  Ev'ning  ttar :  Venus. 

591.  Hymen:  The  pagan  god  of  marriage. 

604.  Pletuurt :  By  the  pleasure  it  affords. 

814.  The  construction  is,  for  thou  tawett  that  fair  femalt  troop  that  Meat  At 


BOOK  «.  499 

Yet  empty  of  all  good,  wherein  consists 

Women's  domestic  honour  and  chief  praise  ; 

Bred  only  and  completed  to  the  taste 

Of  lustful  appetence,  to  sing,  to  dance, 

To  dress,  and  troll  the  tongue,  and  roll  the  eye ; —  620 

To  these  that  sober  race  of  men,  whose  lives 

Religious  titled  them  the  sons  of  God, 

Shall  yield  up  all  their  virtue,  all  their  fame, 

Ignobly  to  the  trains  and  to  the  smiles 

Of  these  fair  atheists  ;  and  now  swim  in  joy,  625 

Ere  long  to  swim  at  large  ;  and  laugh,  for  which 

The  world  ere  long  a  world  of  tears  must  weep. 

To  whom  thus  Adam,  of  short  joy  bereft : 
O  pity  and  shame,  that  they,  who  to  live  well 
Enter'd  so  fair,  should  turn  aside  to  tread  630 

Paths  indirect,  or  in  the  mid-way  faint ! 
But  still  I  see  the  tenor  of  Man's  woe 
Holds  on  the  same,  from  Woman  to  begin.. 

From  Man's  effeminate  slackness  it  begins, 
Said  th'  Angel,  who  should  better  hold  his  place  635 

By  wisdom,  and  superior  gifts  received. 
But  now  prepare  thee  for  another  scene. 

He  look'd,  and  saw  wide  territory  spread 
Before  him  ;  towns  and  rural  works  between ; 
Cities  of  men,  with  lofty  gates  and  tow'rs,  640 

Concourse  in  arms,  fierce  faces  threat'ning  war, 
Giants  of  mighty  bone,  and  bold  emprise  : 
Part  wield  their  arms,  part  curb  the  foaming  steed, 
Single  or  in  array  of  battle  ranged 

622.  Sont  of  God:  Descendants  of  Seth,  Gen.  vi.  1-4;  but  there  are  pas- 
cages  in  this  poem  which  countenance  the  exploded  notion  of  the  angels 
being  intended,  III.  463  ;  V.  447  ;  also  in  Par.  Reg.  II.  178. 

626-27.  Sioim  at  large  .  .  .  world  of  tears :  Witty  allusions  to  the  deluge, 
which  was  occasioned  by  the  depravity  to  which  these  unlawful  or  ill- 
advised  marriages  gave  rise,  Gen.  vi.  4-13. 

637.  Another  tcene :  That  of  war,  which  causes  Adam  to  shed  tears,  and 
pour  forth  most  pathetic  and  just  lamentations,  674-82. 

642.  Empriu:  Enterprise. 


500  PARADISE    LOST. 

Both  horse  and  foot ;  nor  idly  must'ring  stood.  645 

One  way  a  band  select  from  forage  drives 

A  herd  of  beeves,  fair  oxen  and  fair  kine, 

From  a  fat  meadow-ground  ;  or  fleecy  flock, 

Ewes  and  their  bleating  lambs  over  the  plain, 

Their  booty.     Scarce  with  life  the  shepherds  fly,  650 

But  call  in  aid  ;  which  makes  a  bloody  fray. 

With  cruel  tournament  the  squadrons  join : 

Where  cattle  pastured  late,  now  scatter'd  lies 

With  carcases  and  arms  th'  insanguined  field 

Deserted.     Others,  to  a  city  strong  655 

Lay  siege,  encamp'd  ;  by  battery,  scale,  and  mine 

Assaulting :  others,  from  the  wall,  defend 

With  dart  and  javelin,  stones  and  sulph'rous  fire  : 

On  each  hand  slaughter  and  gigantic  deeds. 

In  other  part  the  scepter'd  heralds  call  660 

To  council  in  the  city  gates.     Anon 

Grey-headed  men  and  grave,  with  warriors  mix'd, 

Assemble,  and  harangues  are  heard  ;  but  soon 

In  factious  opposition,  till  at  last 

Of  middle  age  one  rising,  eminent  665 

In  wise  deport,  spake  much  of  right  and  wrong, 

Of  justice,  of  religion,  truth  and  peace, 

And  judgment  from  above.     Him  old  and  young 

Exploded,  and  had  seized  with  violent  hands, 

Had  not  a  cloud  descending  snatch'd  him  thence,  670 

Unseen  amid  the  throng  :  so  violence 

Proceeded,  and  oppression,  and  sword-law 

660.  Iliad  xviii.  491,  509,  527,  550,  &c. 

661.  The  city  gate*  used  to  be  the  place  for  popular  assemblies,  and  for 
judic;al  business. 

665.  Of  middle  age :  Not  aa  life  is  now  measured.     Enoch,  here  referred 
to,  was  three  hundred  and  sixty-five  yean  old  at  the  time  of  his  translation, 
Gen.  v.  23,  which  was  only  about  half  the  usual  duration  then  of  human 
life. 

666.  Deport :  Deportment. 

668.  Judgment,  $c. :  Jude  14.' 

669.  Exploded :  Rejected  with  disdain,  cried  down. 


BOOK    XI.  501 

Through  all  the  plain ;  and  refuge  none  was  found. 

Adam  was  all  in  tears,  and  to  his  Guide 

Lamenting,  turn'd  full  sad  :  0  what  are  these  ?  675 

Death's  ministers,  not  men,  who  thus  deal  death 

Inhumanly  to  men,  and  multiply 

Ten  thousand  fold  the  sin  of  him  who  slew 

His  brother !  for  of  whom  such  massacre 

Make  they  but  of  their  brethren,  men  of  men  ?  680 

But  who  was  that  just  man,  whom  had  not  Heav'n 

Rescued,  had  in  his  righteousness  been  lost  ? 

To  whom  thus  Michael :  These  are  the  product 
Of  those  ill-mated  marriages  thou  saw'st ; 
Where  good  with  bad  were  match'd  ;  who  of  themselves     685 
Abhor  to  join,  and  by  imprudence  mix'd, 
Produce  prodigious  births  of  body  or  mind. 
Such  were  these  giants,  men  of  high  renown  ; 
For  in  those  days  might  only  shall  be  admired, 
And  valour  and  heroic  virtue  call'd  ;  690 

To  overcome  in  battle  and  subdue 
Nations,  and  bring  home  spoils  with  infinite 
Man-slaughter,  shall  be  held  the  highest  pitch 
Of  human  glory,  and  for  glory  done 

Of  triumph,  to  be  styled  great  conquerors,  695 

Patrons  of  mankind,  (rods,  and  sons  of  Gods : 
Destroyers  rightlier  call'd,  and  plagues  of  men. 
Thus  fame  shall  be  achieved,  renown  on  earth, 
And  what  most  merits  fame  in  silence  hid. 
But  he  the  seventh  from  thee,  whom  thou  beheld'st  700 

The  only  righteous  in  a  world  perverse, 
And  therefore  hated,  therefore  so  beset 
With  foes  for  daring  single  to  be  just, 
And  utter  odious  truth,  that  God  would  come 

<J87.  Prodigious  births  of  body  or  mind :  Milton  leaves  to  the  reader  to 
cnoose  between  the  two  interpretations,  that  these  men  were  either  of 
gigantic  stature  and  power,  or  of  gigantic  wickedness. 

690.  Called :  Held  in  esteem. 

C94.  For  glory  done  of  triumph,  fyc. :  And  shall  be  done  for  the  glory  of 
triumph,  for  the  purpose  of  lieing  styled  great  conqutron,  fa. 


502  PARADISE    LOST. 

To  judge  them  with  his  saints  ;  him  the  Most  High,  705 

Rapt  in  a  balmy  cloud  with  winged  steeds, 

Did,  as  thou  saw'st,  receive  to  walk  with  God, 

High  in  salvation  and  the  climes  of  bliss, 

Exempt  from  death  ;  to  shew  thee  what  reward 

Awaits  the  good,  the  rest  what  punishment :  710 

Which  now  direct  thine  eyes,  and  soon  behold. 

He  look'd  and  saw  the  face  of  things  quite  changed. 
The  brazen  throat  of  war  had  ceased  to  roar  : 
All  now  was  turn'd  to  jollity  and  game, 

To  luxury  and  riot,  feast  and  danoe,  715 

Marrying  or  prostituting,  as  befel, 
Rape  or  adultery,  where  passing  fair 
Allured  them  :  thence  from  cups  to  civil  broils. 
At  length  a  reverend  sire  among  them  came, 
And  of  their  doings  great  dislike  declared,  720 

And  testified  against  their  ways.     He  oft 
Frequented  their  assemblies,  whereso  met, 
Triumphs  or  festivals,  and  to  them  preach'd 
Conversion  and  repentance,  as  to  souls 

In  prison  under  judgments  imminent :  725 

But  all  in  vain  :  which  when  he  saw,  he  ceased 
Contending,  and  removed  his  tents  far  off: 
Then  from  the  mountain,  hewing  timber  tall, 
Began  to  build  a  vessel  of  huge  bulk, 

Measured  by  cubit,  length,  and  breadth,  and  heighth;         730 
Smear'd  round  with  pitch,  and  in  the  side  a  door 
Contrived ;  and  of  provisions  laid  in  large 


711.  Which  is  governed  by  the  more  remote  verb  behold. 

712,  &c.  To  keep  up  an  agreeable  variety  in  his  visions,  after  having 
raised  in  the  mind  of  his  reader  the  several  ideas  of  terror  which  are  con- 
formable to  the  description  of  war,  Milton  passes  on  to  those  softer  images 
of  triumphs  and  festivals,  in  that  vision  of  voluptuousness  and  luxury  which 
ushers  in  the  flood. — A. 

719.  Sire:  Noah. 

732.  Large :  Largely.     As  in  Latin,  the  adjective  is  often  used  by  Milton 
tor  the  adverb. 


BOOK    XI. 


603 


For  man  and  beast ;  when  lo,  a  wonder  strange  f 
Of  every  beast,  and  bird,  and  insect  small, 
Came  sevens  and  pairs,  and  enter 'd  in  as  taught  735 

Their  order :  last,  the  sire  and  his  three  sons 
With  their  four  wives  ;  and  God  made  fast  the  door. 
Meanwhile  the  south  wind  rose,  and  with  black  wings 
Wide  hov'ring,  all  the  clouds  together  drove 
From  under  Heaven  ;  the  hills,  to  their  supply,  740 

Vapour,  and  exhalation  dusk  and  moist, 
Sent  up  amain.     And  now  the  thickcn'd  sky 
Like  a  dark  ceiling  stood ;  down  rush'd  the  rain 
^Impetuous,  and  continued  till  the  earth 
No  more  was  seen.     The  floating  vessel  swum  745 

Uplifted,  and  secure  with  beaked  prow, 
Rode  tilting  o'er  the  waves  :  all  dwellings  else 
Flood  overwhelm'd,  and  them  with  all  their  pomp 
Deep  under  water  roll'd  ;  sea  cover'd  sea, 
Sea  without  shore  :  and  in  their  palaces,  750 

Where  luxury  late  reign 'd,  sea  monsters  whelp 'd 
And  stabled.     Of  mankind,  so  numerous  late, 
All  left,  in  one  small  bottom  swum  imbark'd. 
How  didst  thou  grieve  then,  Adam,  to  behold 
The  end  of  all  thy  offspring,  end  so  sad,  755 

Depopulation  !     Thee  another  flood, 
Of  tears  and  sorrow  a  flood,  thee  also  drown'd, 
And  sunk  thee  as  thy  sons  ;  till  gently  rear'd 
By  th'  Angel,  on  thy  feet  thou  stood'st  at  last, 
Though  comfortless,  as  when  a  father  mourns  760 

738.  The  description  of  the  deluge  here  given  by  Milton  bears  in  many 
particulars  a  great  resemblance  to  the  deluge  of  Deucaleon,  described  by 
Ovid,  Book  i.  260-355 ;  but  with  great  judgment  has  he  omitted  everything 
redundant  or  puerile  in  the  Latin  poet. — A. 

742.  Amain :  At  once. 

749.  A  new  sea  covered  the  old  one. 

753.  All  (that  were)  left. 

754.  The  transition  made  by  the  poet  from  the  vision  of  the  deluge  to  the 
Concern  it  occasioned  in  Adam,  is  exquisitely  graceful,  and  copied  after 
Virgil ;  vet  the  first  thought  ia  rather  in  the  spirit  of  Ovid. 


604  PARADISE    LOST. 

His  children,  all  in  view  destroy'd  at  once : 

And  scarce  to  th'  Angel  utter'dst  thus  thy  plaint : 

0  visions  ill  foreseen  !     Better  had  I 
Lived  ignorant  of  future,  so  had  borne 

My  part  of  evil  only,  each  day's  lot  765 

Enough  to  bear  !  those  now,  that  were  dispensed 
The  burden  of  many  ages,  on  me  light 
At  once,  by  my.  foreknowledge  gaining  birth 
Abortive,  to  torment  me  ere  their  being, 
With  thought  that  they  must  be  !     Let  no  man  seek  770 

Henceforth  to  be  foretold  what  shall  befal 
Him  or  his  children  :  evil  he  may  be  sure,  * 

Which  neither  his  foreknowing  can  prevent, 
And  he  the  future  evil  shall  no  less 

In  apprehension  than  in  substance  feel  775 

Grievous  to  bear.     But  that  care  now  is  past ; 
Man  is  not  whom  to  warn :  those  few  escaped 
Famine  and  anguish  will  at  last  consume, 
Wand'ring  that  watery  desert.     I  had  hope 
When  violence  was  ceased,  and  war  on  earth,  780 

All  would  have  then  gone  well,  peace  would  have  crown'd 
With  length  of  happy  days  the  race  of  man  ; 
But  1  was  far  deceived :  for  now  I  see 
Peace  to  corrupt  no  less  than  war  to  waste. 
How  comes  it  thus  r     Unfold,  celestial  guide,  785 

And  whether  here  the  race  of  man  will  end. 

To  whom  thus  Michael  :  Those,  whom  last  thou  saw'st 
In  triumph  and  luxurious  wealth,  are  they 
First  seen  in  acts  of  prowess  eminent 

And  great  exploits,  but  of  true  virtue  void  ;  790 

Who,  having  spilt  much  blood,  and  done  much  waste, 
Subduing  nations,  and  achieved  thereby 

766.  Ditptnted :  Distributed,  or  dealt  out  in  parcels,  as  the  burden,  &c. 
769.  Abortive:  Premature. 

773.  Neither:  Not.     As  in  this  instance,  and  frequently  in  Latin,  this 
word  is  not  always  followed  by  nor,  but  by  and  sometimes. 
777.   Ktraptd :  That  hav*  FM-aprd.     784.  (Tends)  In  nrrnpt. 


BOOK    XI.  505 

Fame  in  the  world,  high  titles,  and  rich  prey, 

Shall  change  their  course  to  pleasure,  ease,  and  sloth, 

Surfeit,  and  lust,  till  wantonness  and  pride  595 

Raise  out  of  friendship  hostile  deeds  in  peace. 

The  conquer'd  also,  and  enslaved  by  war, 

Shall,  with  their  freedom  lost,  all  virtue  lose 

And  fear  of  God,  from  whom  their  piety  feign'd 

In  sharp  contest  of  battle  found  no  aid  800 

Against  invaders ;  therefore  cool'd  in  zeal, 

Thenceforth  shall  practice  how  to  live  secure, 

Worldly  or  dissolute,  on  what  their  lords 

Shall  leave  them  to  enjoy  ;  for  th'  earth  shall  bear 

More  than  enough,  that  temperance  may  be  try'd :  805 

So  all  shall  turn  degenerate,  all  depraved, 

Justice  and  temperance,  truth  and  faith  forgot 

One  man  except,  the  only  son  of  light 

In  a  dark  age,  against  example  good, 

Against  allurement,  custom,  and  a  world  810 

Offended  ;  fearless  of  reproach  and  scorn, 

Or  violence,  he  of  their  wicked  ways 

Shall  them  admonish,  and  before  them  set 

The  paths  of  righteousness,  how  much  more  safe, 

And  full  of  peace ;  denouncing  wrath  to  come  815 

On  their  impenitence  ;  and  shall  return 

Of  them  derided,  but  of  God  observed 

The  one  just  man  alive.     By  his  command 

Shall  build  a  wond'rous  ark,  as  thou  beheld'st 

To  save  himself  and  household  from  amidst  820 

A  world  devote  to  universal  wrack. 

No  sooner  he,  with  them  of  man  and  beast 

Select  for  life,  shall  in  the  ark  be  lodged, 

And  shelter'd  round,  but  all  the  cataracts 

798.  Shall  with  freedom  hit,  tfc. :  Milton  everywhere  shows  his  love  of 
liberty;  and  here  he  observes  very  rightly  that  the  loss  of  liberty  u  soon 
followed  by  the  loss  of  all  virtue  and  religion. — N. 

809.  Contrary  to  the  example  of  others,  good. 

821.  Devote:  Devoted. 

824.  Cataract* :  In  lh«  Arabic,  Septuagint,  Syriac,  and  Latin  versions  01 


506  PARADISE    T.08T. 

Of  Heav'n,  set  open  on  the  earth,  shall  pour  825 

Rain  day  and  night ;  all  fountains  of  the  deep, 

Broke  up,  shall  heave  the  ocean,  to  usurp 

Beyond  all  bounds,  till  inundation  rise 

Above  the  highest  hills  :  then  shall  this  mount 

Of  Paradise,  by  might  of  waves,  be  moved  830 

Out  of  bis  place,  push'd  by  the  horned  flood, 

With  all  his  verdure  spoil'd,  and  trees  adrift, 

Down  the  great  river  to  the  opening  gulf, 

And  there  take  root  an  island  salt  and  bare, 

The  haunt  of  seals,  and  ores,  and  sea-mew's  clang ;  835 

To  teach  thee  that  God  attributes  to  place 

No  sanctity,  if  none  be  thither  brought 

By  men  who  there  frequent,  or  therein  dwell. 

And  now  what  further  shall  ensue,  behold. 

He  look'd,  and  saw  the  ark  hull  on  the  flood,  840 

Genesis,  this  is  the  translation  of  the  word  which,  in  the  English  version,  is 
endered  icimlotrs. 

826.  Jill  fountain*  of  the  deep :  The  great  reservoirs  of  waters  under 
ground. 

829.  It  is  the  opinion  of  many  learned  men,  that  Paradise  was  destroyed 
by  the  deluge,  and  our  author  describes  it  in  a  very  poetical  manner. 
Puth'd  by  the  horrid  flood :  So  that  it  was  before  the  flood  became  universal, 
and  while  it  poured  along  like  a  vast  river ;  for  rivers,  when  they  meet  with 
anything  to  obstruct  their  passage,  divide  themselves,  and  become  horned,  as 
it  were ;  and  hence  the  ancients  have  compared  them  to  bulls : 
••  Sic  taunforii  volvitur  Aufidui." 

Hor.  Od.  Iv.  14,  35, 

Down  the  great  river  to  the  opening  gulf:  Down  the  river  Tigris  or  Euphra- 
tes, to  the  Persian  Gulf.  They  were  both  riven  of  Eden,  and  Euphrates 
particularly  is  called  in  Scripture,  "  the  great  rher,  tht  River  Ettphrtittt,'1 
Gen.  xv.  18. — N. 

835.  Or:t :  A  species  of  whale.  Clangor  is  the  term  which  was  used  by 
the  Latins  to  express  the  noise  occasioned  by  the  flight  of  large  docks  of 
birds. 

836-37.  A  weighty  and  practical  remark,  deserving  universal  attention. 
I  think,  says  Mr.  Thyer,  that  Milton  here  alludes  to  the  manner  of  conse- 
crating churches  used  by  Archbishop  Laud,  which  was  prodigiously  cla- 
moured against  by  people  of  our  author's  thinking,  as  superstitious  and 
foolish. 

840.  The  ark  is  called  a  hull,  because  destitute  of  masts  and  sails. 


BOOK    XII.  507 

Which  now  abated  ;  for  the  clouds  were  fled, 

Driven  by  a  keen  north-wind,  that,  blowing  dry, 

Wrinkled  the  face  of  deluge,  as  decay'd  ; 

And  the  clear  gun  on  his  wide  watery  glass 

Gazed  hot,  and  of  the  fresh  wave  largely  drew,  845 

As  after  thirst ;  which  made  their  flowing  shrink 

From  standing  lake  to  tripping  ebb,  that  stole 

With  soft  foot  towards  the  Deep,  who  now  had  stopt 

His  sluices,  as  the  Heav'n  his  windows  shut. 

The  ark  no  more  now  floats,  but  seems  on  ground,  850 

Fast  on  the  top  of  some  high  mountain  fix'd. 

And  now  the  tops  of  hills  as  rocks  appear  : 

With  clamour  thence  the  rapid  currents  drive 

Towards  the  retreating  sea  their  furious  tide. 

Forthwith  from  out  the  ark  a  raven  flies,  855 

And  after  him,  the  surer  messenger, 

A  dove,  sent  forth  once  and  again  to  spy 

Green  tree  or  ground  whereon  his  foot  may  light. 

The  second  time  returning,  in  his  bill 

An  olive  leaf  he  brings  ;  pacific  sign.  860 

843.  Wrinkled  the  face,  tfc. :  The  deluge  is  here  personified,  and  repre- 
sented with  the  wrinkles  of  old  age,  being  about  to  disappear.     The  image, 
though  exact,  is  regarded  as  far-fetched. 

844.  The  sun  is  next  personified  in  a  happier  manner.     He  looks  into  the 
diluvial  ocean  as  his  mirror.     He  drinks,  as  after  thirst,  of  the  fresh  wave,  the 
process  of  rapid  evaporation  produced  by  the  sun's  rays  being  alluded  to. 
Wave  is  here  put  for  waves,  as  we  infer  from  the  next  line,  which  speaks  of 
their  flowing. 

847.  The  ebb,  or  reflux  water,  is  here  beautifully  personified.  He  steals 
with  soft  foot  towards  the  deep.  The  deep  is  personified.  He  stops  his 
sluice* :  The  openings  miraculously  made,  which  let  out  his  waters  upon  the 
earth.  The  sacred  writer  (Gen.  vii.  11;  viii.  3),  and  the  poet  (826-28) 
seem  to  suppose  that,  besides  the  ocean,  there  is  an  immense  reservoir  o 
water  enclosed  in  the  earth.  They  call  it  the  "  Deep,"  the  "  Fountains  of  the 
Deep ;"  and  to  this  source,  and  to  the  cataracts,  or  water-spouts  of  Heaven, 
they  attribute  the  deluge.  Heaven  (849)  is  personified  also. 

860.  Pacific  sign :  Sign  of  peace,  of  God's  mercy  to  mankind.  The  olive 
was  sacred  to  Pallas,  and  borne  by  those  who  sued  for  peace,  as  being  the 
emblem  of  it,  and  of  plenty : 

••  1'uril'tM  :•  ijiit-  inaiai  lainmii  pnrtendit  olii  »•.'' 

;*'.n    viii.  118. 


608  PARADISE    LOST. 

Anon  dry  ground  appears,  and  from  his  ark 

The  ancient  sire  descends  with  all  his  train  : 

Then,  with  uplifted  hands  and  eyes  devout, 

Grateful  to  Heav'n,  over  his  head  beholds 

A  dewy  cloud,  and  in  the  cloud  a  bow  865 

Conspicuous  with  three  listed  colours  gay, 

Betokening  peace  from  God  and  covenant  new. 

Whereat  the  heart  of  Adam,  erst  so  sad, 

Greatly  rejoiced,  and  thus  his  joy  broke  forth : 

0  thou,  who  future  things  canst  represent  870 

As  present,  heav'nly  Instructor,  I  revive 

At  this  last  sight ;  assured  that  man  shall  live 

With  all  the  creatures,  and  their  seed  preserve. 

Far  less  I  now  lament  for  one  whole  world 

Of  wicked  sons  destroyed,  than  I  rejoice  875 

For  one  man  found  so  perfect  and  so  just, 

That  God  vouchsafes  to  raise  another  world 

From  him  and  all  his  anger  to  forget. 

But  say,  what  mean  those  colour'd  streaks  in  Heav'n 

Distended,  as  the  brow  of  God  appeased  ?  880 

Or  serve  they  as  a  flow'ry  verge  to  bind 

The  fluid  skirts  of  that  same  watery  cloud, 

Lest  it  again  dissolve  and  shower  the  earth  ? 

To  whom  the  Arch- Angel :  Dext'rously  thou  aim'st ; 
So  willingly  doth  God  remit  his  ire,  885 

Though  late  repenting  him  of  man  depraved, 
Grieved  at  his  heart,  when  looking  down  he  saw 
The  whole  earth  fill'd  with  violence,  and  all  flesh 
Corrupting,  each  their  way  ;  yet  those  removed, 
Such  grace  shall  one  just  man  find  in  his  sight,  890 

That  he  relents,  not  to  blot  out  mankind, 
And  makes  a  covenant  never  to  destroy 

866.  Three  lifted  colour*:  Three  striped  colours.  Referring  to  the  red, 
yellow,  and  blue,  which  are  the  principal  ones. 

882-83.     An  ingenious  thought. 

886-87.  Gen.  vi.  6.  A  mode  of  speech  not  to  be  too  literally  interpret^ 
but  designed  strongly  to  express  the  Divine  displeasure  in  view  of  man's 
degeneracy. 


BOOK    XI.  509 

The  earth  again  by  flood,  nor  let  the  sea 

Surpass  his  bounds,  nor  rain  to  drown  the  world 

With  man  therein  or  beast ;  but  when  he  brings  895 

Over  the  earth  a  cloud,  will  therein  set 

His  triple-coloured  bow,  whereon  to  look, 

And  call  lo  mind  his  covenant.     Day  and  night, 

Seed-time  and  harvest,  heat  and  hoary  frost, 

Shall  hold  their  course,  till  fire  purge  all  things  new,  900 

Both  Heav'n  and  Earth,  wherein  the  just  shall  dwell. 

895.  With  man  therein  or  beast :  The  last  term  is  used  in  a  wider  sense, 
aa  comprehending  also  the  birds. 


BOOK  XII. 


THE   ARGUMENT. 

THK  Angel  Michael  continues, from  the  flood,  to  relate  what  shall  succeed, 
then,  in  the  mention  of  Abraham,  comes  by  degrees  to  explain  who  that 
Seed  of  the  Woman  shall  be,  which  was  promised  Adam  and  Eve  in  the 
fall;  his  incarnation,  death,  resurrection,  and  ascension;  the  state  of  the 
Church  till  his  second  coming ;  Adam,  greatly  satisfied  and  comforted  by 
these  relations  and,promises,  descends  the  hill  with  Michael ;  wakens  Eve, 
who  all  this  while  had  slept,  but  with  gentle  dreams  composed  to  quietness 
of  mind  and  submission ;  Michael  in  either  hand  -leads  them  out  of  Para- 
dise, the  fiery  sword  waving  behind  them,  and  the  Cherubim  taking  their 
stations  to  guard  the  place. 


INTRODUCTORY  REMARKS. 

THE  Eleventh  and  Twelfth  Books  are  built  upon  the  single  circumstance 
of  the  removal  of  our  first  parents  from  Paradise ;  but  though  this  is  not  in 
itself  so  great  a  subject  as  that  in  most  of  the  foregoing  Books,  it  is  extended 
and  diversified  with  so  many  surprising  incidents  and  pleasing  episodes,  that 
these  last  two  Books  can  by  no  means  be  looked  upon  as  unequal  parts  of 
this  divine  poem.  It  may  be  added,  that,  had  not  Milton  represented  our 
first  parents  as  driven  out  of  Paradise,  his  fall  of  man  would  not  have  been 
complete,  and,  consequently,  his  action  would  have  been  imperfect. — A. 

But  there  is  another  topic  of  remark  which  the  concluding  Book  of  Mil- 
ton's divine  poem  suggests :  it  is  his  comparative  affluence  of  invention.  The 
sentence  upon  Adam  might  have  been  attended  by  immediate  expulsion ; 
but  how  gracious  is  the  divine  condescension,  to  allow  some  interval  of  re- 
flection, and,  previously  to  ejectment,  to  fortify  the  minds  of  the  repentant 
pair  with  anticipated  knowledge  and  distant  consolation  !  Thus  the  interest 
of  the  poem  is  kept  alive  with  the  reader  to  the  last  line.  The  whole  of 
the  Twelfth  Book  closely  relates  to  Adam  and  his  posterity ;  and  so  deJight- 
ful  are  these  soothing  hopes  of  happiness  administered  by  the  archangel, 
that  we,  equally  with  Adam,  forget  that  we  are  to  quit  Paradise,  and  are, 
like  him,  heart-struck  by  the  sudden  warning,  that  "  the  hour  is  come,  the 
very  minute  of  it ;"  and  attend  the  "  hastening  angel,  to  the  gates  of  exclu- 
'rion,  with  all  the  sad  and  lingering  acquiescence  of  our  first  parents." — E.  B. 


BOOK  XII. 


As  one  who  in  his  journey  bates  at  noon, 

Though  bent  on  speed,  so  here  th'  Arch-Anp  ;  paused 

Betwixt  the  world  destroy'd  and  world  restorj, 

If  Adam  aught  perhaps  might  interpose  ; 

Then  with  transition  sweet  new  speech  resumes.  0 

Thus  thou  hast  seen  one  world  begin  and  end ; 
And  man,  as  from  a  second  stock,  proceed. 
Much  thou  hast  yet  to  see,  but  I  perceive 
Thy  mortal  sight  to  fail ;  objects  divine 

Must  needs  impair  and  weary  human  sense :  10 

Henceforth  what  is  to  come  I  will  relate, 
Thou  therefore  give  due  audience  and  attend. 
This  second  source  of  men,  while  yet  but  few, 
And  while  the  dread  of  judgment  past  remains 
Fresh  in  their  minds,  fearing  the  Deity,  15 

1.  jS$  one,  tft. :  In  the  first  edition,  before  the  last  Book  was  divided  into 
two,  the  narration  went  on  without  any  interruption  ;  but  upon  that  division 
in  the  second  edition,  these  first  five  lines  were  inserted.  This  addition  be- 
gins the  Book  very  gracefully,  and  is,  indeed  (to  apply  the  author's  own 
words) ,  a  tweet  trantitian. — N. 

9-10.  Thy  mortal  fight  to  fail ',  ffc . :  A  very  handsome  reason  is  hcrt 
devised  for  discontinuing  the  vision  and  despatching  the  remaining  part 
of  the  history  in  the  narrative  form ;  though,  doubtless,  the  true  reason  wai 
the  difficulty  which  the  poet  would  have  found  to  shadow  out  so  mixed  and 
complicated  a  story  in  visible  objects. — A. 


BOOK    XII.  M3 

With  some  regard  to  what  is  just  and  right 

Shall  lead  their  lives,  and  multiply  apace, 

Labouring  the  soil,  and  reaping  plenteous  crop, 

Corn,  wine,  and  oil :  and  from  the  herd  or  flock, 

Oft  sacrificing  bullock,  lamb,  or  kid,  20 

With  large  wine-off'rings  pour'd,  and  sacred  feast, 

Shall  spend  their  days  in  joy  unblamed,  and  dwell 

Long  time  in  peace,  by  families  and  tribes, 

Under  paternal  rule,  till  one  shall  rise, 

Of  proud  ambitious  heart ;  who  not  content  25 

With  fair  equality,  fraternal  state, 

Will  arrogate  dominion  undeserved 

Over  his  brethren,  and  quite  dispossess 

Concord  and  law  of  nature  from  the  earth, 

Hunting,  (and  men  not  beasts  shall  be  his  game,)  30 

With  war  and  hostile  snare  such  as  refuse 

Subjection  to  his  empire  tyrannous  : 

A  mighty  hunter  thence  he  shall  be  styled 

Before  the  Lord,  as  in  despite  of  Heav'n, 

Or  from  Heav'n  claiming  second  sov'reignty  ;  35 


16.  With  some  regard,  $c. :  This  answers  to  the  silver  age  of  the  poets  ; 
the  Paradisaical  state  is  the  golden  one :  that  of  iron  begins  soon  (24) . — R. 

24.  Till  one  shall  rise,  Sfc.:  It  is  generally  agreed  that  the  first  govern- 
ments of  the  world  were  patriarchal,  by  families  and  tribes;  and  that  Nim- 
rod  was  the  first  who  laid  the  foundations  of  kingly  government  among 
mankind.  Our  author,  therefore  (who  was  no  friend  to  kingly  government 
at  the  best),  represents  him  in  a  very  bad  light,  as  a  most  wicked  and  inso- 
lent tyrant ;  but  he  has  great  authorities,  both  Jewish  and  Christian,  to  jus- 
tify him  for  so  doing.  The  Scripture  says  of  Nimrod,  Gen.  x.  9.  that  "  he 
was  a  mighty  hunter  before  the  Lord."  And  this  our  author  understands  in 
its  worst  sense  of  hunting  men,  and  not  beasts  (30) ,  by  persecution,  oppres- 
sion, and  tyranny.  The  phrase,  before  the  Lord,  seems  to  be  made  use  of  by 
way  of  exaggeration,  and  in  a  bad  sense,  as  in  Gen.  xiii.  13;  xxxviii.  7. 
And  St.  Austin  translates  the  phrase,  against  the  Lord,  to  which  opinion  our 
author  conforms,  as  in  despite  of  Heaven  (34\  but  then  adopts  the  opinion  of 
others  also,  that  before  the  Lord  i«  the  same  as  under  the  Lord,  usurping  all 
authority  to  himself  next  under  God,  and  claiming  it,  jure  Divino,  as  was 
done  in  Milton's  own  time ;  or  from  Heaven  claiming  second  sovereignty, 
35.— IT. 

22*  <*  o 


514  PARADISE    LOST. 

And  from  rebellion  shall  derive  his  name, 

Though  of  rebellion  others  he  accuse. 

He  with  a  crew,  whom  like  ambition  joins 

With  him  or  under  him  to  tyrannize, 

Marching  from  Eden  tow'rds  the  west,  shall  find  40 

The  plain,  wherein  a  black  bituminous  gurge 

Boils  out  from  under  ground,  the  mouth  of  Hell : 

Of  brick,  and  of  that  stuff,  they  cast  to  build 

A  city  and  tow'r,  whose  top  may  reach  to  Heav'n ; 

And  get  themselves  a  name,  lest  far  dispersed  45 

In  foreign  lands,  their  memory  be  lost ; 

Regardless  whether  good  or  evil  fame. 

But  God,  who  oft  descends  to  visit  men 

Unseen,  and  through  their  habitations  walks 

ro  mark  their  doings,  them  beholding  soon,  50 

Joines  down  to  see  their  city,  ere  the  tow'r 

x/bstruct  Heav'n-tow'rs  ;  and  in  derision  sets 

Upon  their  tongues  a  various  spirit,  to  rase 

36.  Nimrod  is  derived  from  a  word  meaning  to  rebel. 

37.  Though  of  rebellion,  (ft. :  This  was  added  by  our  author,  probably  not 
without  a  \iew  to  his  own  time,  when  himself  and  those  of  his  party  were 
stigmatized  as  the  worst  of  rebels. — N. 

41.  Gurge:  Whirlpool.  The  Hebrew  word  chemar,  which  we  translate 
tlimt,  is  what  the  Greeks  call  atphaltos,  and  the  Latins  bitumen — a  kind  of 
pitch ;  and  that  it  abounded  very  much  in  the  plain  near  Babylon — that  it 
swam  upon  the  waters — that  there  was  a  cave  and  fountain  continually 
emitting  it,  and  that  this  famous  town,  at  this  time,  and  the  no  less  famous 
walls  of  Babylon  afterwards,  were  built  with  this  kind  of  cement,  is  con- 
firmed by  the  testimony  of  several  profane  authors.  This  black  bituminous 
gvrge,  this  pitchy  pool,  the  poet  calls  the  mouth  of  Hell — not  strictly  speak- 
ing, but  by  the  came  sort  of  figure  by  which  the  ancient  poets  call  Ta  narus, 
or  Avernus,  the  jaws  and  gate  of  Hell.  Virg.  Georg.  iv.  467. 

51.  Coma  doum  to  «*,  tfc. :  Gen.  xi.  5,  &c.  The  Scripture  here  speaks 
after  the  manner  of  men.  And  thus  the  heathen  gods  are  often  represented 
as  coming  down  to  observe  tlw  actions  of  men,  as  in  the  stones  of  Lycaou, 
Philemon.  &c. — N. 

53.  A  variant  tpirit :  2  CLion.  xviii.  22.  It  is  said  that  the  Lord  had  put 
a  lying  tpirit  in  the  mouth  of  tne  prophets,  here  he  puts  a  various  spirit  in 
the  mouth  of  the  builders — a  tpmc  varying  the  sounds  by  which  they  would 
express  their  thoughts  one  to  aoou  «r,  and  bringing,  consequently,  •M 
whence  the  work  is  so  called. — K 


BOOK    XII  515 

Quite  out  their  native  language,  and  instead 
To  sow  a  jangling  noise  of  words  unknown.  55 

Forthwith  a  hideous  gabble  rises  loud 
Among  the  builders  ;  each  to  other  calls, 
Not  understood,  till  hoarse,  and  all  in  rage 
As  mock'd,  they  storm.     Great  laughter  was  in  Heav'n ; 
And  looking  down  to  see  the  hubbub  strange,  60 

And  hear  the  din  ;  thus  was  the  building  left 
Ridiculous,  and  the  work  Confusion  named. 
Whereto  thus  Adam,  fatherly  displeased : 
0  execrable  son,  so  to  aspire 

Above  his  brethren,  to  himself  assuming  65 

Authority  usurp'd  ;  from  God  not  given. 
He  gave  us  only  over  beast,  fish,  fowl, 
Dominion  absolute  ;  that  right  we  hold 
By  his  donation  :  but  man  over  men 

He  made  not  lord  :  such  title  to  himself  70 

Reserving,  human  left  from  human  free. 
But  this  usurper,  his  encroachment  proud 

59.  Great  laughter  teat  in  Heaven:  The  author  varies  the  tense  in  seve- 
ral places,  and  speaks  of  the  future  as  past — future,  with  regard  to  the  time 
when  the  angel  is  speaking ;  but  past.,  with  regard  to  the  time  which  he  is 
speaking  of.  Homer  also  represents  the  gods  as  laughing  at  the  awkward 
limping  carriage  of  Vulcan  in  waiting.  Iliad  i.  599,  which  Pope  thus  trans- 
lates : 

'•  Vulcan  with  awkward  grace  his  office  plies. 
And  unextinpuislicil  laughter  shakes  the  skies.1' 

But,  as  Mr.  Thyer  adds,  it  is  rather  too  comic  for  the  grave  character  of 
Milton's  gods,  to  be  represented  as  peeping  down  and  laughing,  like  a  parcel 
of  mere  mortals,  to  see  the  workmen  puzzled  and  squabbling  about  their 
work ;  though  there  are  such  expressions  even  in  Scripture.  Ps.  ii.  4 ; 
Prov.  i.  20,  &c. — N. 

62.  Jind  the  work  Confusion  namrd .  For  Babel  in  Hebrew  signifies  confu- 
«i'on,  Gen.  xi.  9.  As  the  poet  represents  this  confusion  among  the  builders  an 
object  of  ridicide,  so  he  makes  use  of  some  ridiculous  words,  such  as  are  not 
very  usual  in  poetry,  to  heighten  that  ridicule,  as  jangling  noise,  hideous  gab- 
ble, ttrange  hubbub. — N. 

71.  Human  left  from,  fyc.  :  That  is,  left  mankind  in  full  and  free  possession 
of  their  liberty.  Every  reader  must  be  pleased  with  the  spirit  of  liberty 
that  breathes  in  this  speech  of  our  first  ancestor.— N 


51fi  PARADISE  LOST 

Stays  not  on  man ;  to  God  bis  tow V  intends 

Siege  and  defiance.     Wretched  man  !  what  food 

Will  he  convey  up  thither  to  sustain  76 

Himself  and  his  rash  army,  where  thin  air 

Above  the  clouds  will  pine  his  entrails  gross, 

And  famish  him  of  breath,  if  not  of  bread  ? 

To  whom  thus  Michael :  Justly  thou  abhorr'st 
That  son,  who  on  the  quiet  state  of  men  80 

Such  trouble  brought,  affecting  to  subdue 
Rational  liberty  ;  yet  know  withal, 
Since  thy  original  lapse,  true  liberty 
Is  lost,  which  always  with  right  reason  dwells 
Twinn'd,  and  from  her  hath  no  dividual  being  ;  85 

Reason  in  man  obscured,  or  not  obey'd, 
Immediately  inordinate  desires 
And  upstart  passions  catch  the  government 
From  reason,  and  to  servitude  reduce 

Man  till  then  free.     Therefore,  since  he  permits  90 

Within  himself  unworthy  powers  to  reign 
Over  free  reason,  God  in  judgment  just 
Subjects  him  from  without  to  violent  lords  ; 
Who  oft  as  undeservedly  in  tin  all 

His  outward  freedom.     Tyranny  must  be,  95 

Though  to  the  tyrant  thereby  no  excuse. 
Yet  sometimes  nations  will  decline  so  low 
From  virtue,  which  is  reason,  that  no  wrong, 
But  justice,  and  some  fatal  curse  annex'd, 
Deprives  them  of  their  outward  liberty,  100 

Th«ir  inward  lost.     Witness  th'  irrev'rent  son 
Of  him  who  built  the  ark,  who  for  the  shame 

73.  To  God  hit  tower  inctnd* .  This  not  being  asserted  in  Scripture,  but 
only  supposed  by  some  writers,  U  better  put  into  the  mouth  of  Adam,  than 
of  the  angel.  1  wish  the  poet  had  taken  the  same  care  in  51. 

84.  Dire//*  twinned,  ffc. :  Liberty  and  virtue  (which  it  rouon,  98)  are  twn» 
ii$trrx,  and  the  one  hath  no  being  divided  from  the  other. — N. 

85.  Dividual:  Separate. 

101.  Son:  Ham,  Gen.  ix.  23,  25. 


BOOK    XII.  517 

Done  to  his  father,  heard  this  heavy  curae, 

*  Servant  of  servants,'  on  his  vicious  race. 

Thus  will  this  latter,  as  the  former  world,  105 

Still  tend  from  bad  to  worse,  till  God  at  last, 

Weary'd  with  their  iniquities,  withdraw 

His  presence  from  among  them,  and  avert 

His  holy  eyes  ;  resolving  from  thenceforth 

To  leave  them  to  their  own  polluted  ways  ;  110 

And  one  peculiar  nation  to  select 

From  all  the  rest,  of  whom  to  be  invoked, 

A  nation  from  one  faithful  man  to  spring : 

Him  on  this  side  Euphrates  yet  residing, 

Bred  up  in  idol-worship.     0  that  men  115 

(Canst  thou  believe  ?)  should  be  so  stupid  grown, 

While  yet  the  patriarch  lived,  who  'scaped  the  flood, 

As  to  forsake  the  living  God,  and  fall 

To  worship  their  own  work  in  wood  and  stone 

For  Gods  !  yet  him  God  the  Most  High  vouchsafes  120 

To  call  by  vision  from  his  father's  house, 

His  kindred,  and  false  Gods,  into  a  land 

Which  he  shall  shew  him,  and  from  him  will  raise 

A  mighty  nation,  and  upon  him  shower 

His  benediction,  so  that  in  his  seed  125 

All  nations  shall  be  blest.     He  straight  obeys, 

Not  knowing  to  what  land,  yet  firm  believes. 

I  see  him,  but  thou  canst  not,  with  what  faith 

111.  Nation:  The  Hebrew,  which  sprung  from  Abraham. 

114.  Yet  residing:  Not  when  the  angel  was  speaking,  but  when  God  se 
lected  one  peculiar  nation,  &c.,  111-12. 

115.  Josh.  xxiv.  2.     As  Terah,  Abraham's  father,  was  an  idolater,  I  think 
we  may  be  certain  that  Abraham  was  bred  up  in  the  religion  of  his  father, 
though  he  renounced  it  afterwards,  and,  in  all  probability,  converted  his 
father  likewise  ;  for  Terah  removed  with  Abraham  to  Haran.  and  thore  died. 
See  Gen.  xi.  31,  32.— N. 

117.  Terah,  Abraham's  father,  was  born  two  hundred  and  twenty-two 
Tears  after  the  flood,  and  Noah  was  living  till  the  three  hundred  and  fiftieth 
year  after  it;  so  that  idolatry  had  gained  some  ground  before  his  death. — S. 

128.  This  is  not,  says  Stebbing,  a  reverting  to  the  former  vision,  as  some 


518  PARADISE    LOST. 

Ho  leaves  his  Gods,  his  friends,  and  native  soil, 

Ur  of  Chaldaea,  passing  now  the  ford  130 

To  Haran :  after  him  a  curab'rous  train 

Of  herds,  and  flocks,  and  numerous  servitude  ; 

Not  wand'ring  poor,  but  trusting  all  his  wealth 

With  God,  who  call'd  him,  in  a  land  unknown. 

Canaan  he  now  attains  :  I  see  his  tents  135 

Pitch'd  about  Sechem,  and  the  neighb'ring  plain 

Of  Moreh  ;  there,  by  promise,  he  receives 

Gift  to  his  progeny  of  all  that  land, 

From  Hamath  northward  to  the  Desert  south 

commentators  seem  to  suppose,  but  a  mode  of  speaking  natural  to  the  angel, 
to  whom  all  the  future  was  revealed. 

It  is  well  observed  by  Addison,  that,  as  the  principal  design  of  this  episode 
was  to  give  Adam  an  idea  of  the  holy  persori  who  was  to  reinstate  human 
nature  in  that  happiness  and  perfection  from  which  it  had  fallen,  the  poet 
confines  himself  to  the  line  of  Abraham,  whence  the  Messiah  was  to  de- 
scend. The  angel  is  described  as  seeing  the  patriarch  actually  travelling  to- 
wards the  land  of  promise,  which  gives  a  particular  liveliness  to  this  part  of 
the  narrative. 

Our  poet,  sensible  that  tbis  long  historical  description  might  grow  irksome, 
has  varied  the  manner  of  representing  it  as  much  as  possible,  beginning  first 
with  supposing  Adam  to  have  a  prospect  of  it  before  his  eyes,  next  by  mak- 
ing the  angel  the  relator  of  it,  and  lastly,  by  imitatii.- ^  the  two  former 
methods,  and  making  Michael  see  it  as  in  a  vision,  an«l  give  a  rapturous  en- 
livened account  of  it  to  Adam.  This  gives  great  ea^e  to  the  languishing  at- 
tention of  the  reader. — Turin. 

130.  Ur:  Situated  in  Mesopotamia,  near  the  Euphrates,  and  about  four 
hundred  miles  northeast  from  Jerusalem.  A  short  distance  from  Ur  was 
Haran,  to  which  Abraham  first  removed.  Ur  signifies  light  or/irr,  and  re- 
ceived this  name  from  the  worship  of  the  sun  and  its  symbol,  fire,  being 
there  practised.  • 

132.  Jlnd  numerous  ttnitudt :  Many  servants.  The  abstract  for  the  con- 
crete.—N. 

139.  Hamath:  Quite  famous  in  the  Bible  as  the  northern  limit  of  the  land 
of  Israel.  According  to  Coleman,  it  is  a  narrow  pass  between  Lebanon  and 
Anti-Lebanon,  at  the  head  of  the  great  Valley  Code-Syria,  above  Baalbee, 
at  the  head  waters  of  the  Orontes,  which  runs  north  and  west  one  hundred 
and  fifty  miles  into  the  northeastern  coast  of  the  Mediterranean. 

This  river  forms  the  natural  boundary  of  the  kingdom  of  Hamath  on  the 
south,  and  the  limit  of  the  land  promised  to  Israel  on  the  north. 


BOOK    XII.  519 

(Things  by  their  names  I  call,  tho'  yet  unnamed),  140 

From  Hermon  east  to  the  great  western  sea  ; 

Mount  Hermon,  yonder  sea  ;  each  place  behold 

In  prospect,  as  I  point  them  :  on  the  shore 

Mount  Carmel :  here  the  double-founted  stream 

Jordan,  true  limit  eastward  ;  but  his  sons  145 

Shall  dwell  to  Senir,  that  long  ridge  of  hills. 

This  ponder,  that  all  nations  of  the  earth 

Shall  in  his  seed  be  blest.     By  that  seed 

Is  meant  the  great  Deliv'rer,  who  shall  bruise 

The  Serpent's  head :  whereof  to  thee  anon  150 

Plainlier  shall  be  reveal'd.     This  patriarch  blest, 

Whom  faithful  Abraham  due  time  shall  call 

A  son,  and  of  his  son  a  grandchild  leaves, 

Like  him  in  faith,  in,  wisdom,  and  renown. 

144.  Doubled-founted :  The  Jordan  has  its  origin  among  the  mountains 
thirty  or  forty  miles  north  of  the  Sea  of  Galilee.     The  original  source  is  a 
large  fountain  just  above  Hasbeiya,  twenty   miles  from  Banias,  or  Caesarea 
Philippi,  and  the  ancient  idolatrous  city  of  Dan,  where  again  are  large  foun- 
tains, which  have  usually  been  regarded  as  the  head  waters  of  the  Jordan. 
— COLEMAN'S  Geography  of  the  Bible. 

145.  True  limit  eastward :  Though  the  name  of  Canaan  sometimes  in- 
cludes the  whole  land  possessed  by  the  twelve  tribes,  yet  it  appropriately 
belongs  to  no  more  than  the  country  westward  of  the  River  Jordan ;  and 
the  Jews  themselves  make  a  distinction  between  the  land  promised  to  their 
lathers,  and  the  lands  of  Sihon  and  Og,  which  were  to  the  eastward  of  the 
river.     Moses  does  the  same,  Deut.  ii.  29,  and  the  land  on  this  side  Jordan 
was  esteemed  more  holy  than  the  land  on  the  other. 

146.  Senir :  Hermon,  Deut.  iii.  9,  lying  not  far  eastward  of  the  sources  of 
the  Jordan,  moistened  with  copious  dews.     It  stands  pre-eminent  among  the 
mountains  of  the  land.     It  is  thus  described  by  an  American  missionary,  Mr. 
Thompson :  *'  Old  Jebel  Esh-Sheihh  (the  modern  name) ,  like  a  venerable 
Turk,  with  his  head  wrapped  in  a  snowy  tuiban,  sits  yonder  on  his  throne  in 
the  sky,  surveying  with  imperturbable  dignity  the  fair  lands  below  ;  and  all 
around,  east,  west,  north,  south,  mountain  meets  mountain  to  guard  and  gaze 
upon  the   lovely   vale  of  the   Huleh.     What  a  constellation  of  venerable 
names :  Lebanon  and  Hermon,  Bashan  and  Gilead,  Moab  and  Judah,  Sama- 
ria and  Galilee !" 

152.  Abraham:  See  Gen.  xvii.  5.     It  means  a  father  of  many  nationt 
Hi»  name  previously  was  jibram,  signifying  a  great  fathtr. 


620  PARADISE    LOST. 

The  grandchild  with  twelve  sons  increased,  departs  155 

From  Canaan  to  a  land  hereafter  call'd 

Egypt,  divided  by  the  river  Nile. 

See  where  it  flows,  disgorging  at  seven  months 

Into  the  sea.     To  sojourn  in  that  land 

He  comes,  invited  by  a  younger  son,  160 

In  time  of  dearth  ;  a  son  whose  worthy  deeds 

Raise  him  to  the  second  in  that  realm 

Of  Pharaoh.     There  he  dies,  and  leaves  his  race 

Growing  into  a  nation,  and  now  grown 

Suspected  to  a  sequent  King,  who  pecks  165 

To  stop  their  overgrowth,  as  inmate  guests 

Too  num'rous  ;  whence  of  guests  he  makes  them  slaves 

Inhospitably,  and  kills  their  infant  males : 

Till  by  two  brethren  (those  two  brethren  call 

Moses  and  Aaron)  sent  from  God  to  claim  170 

His  people  from  inthralment,  they  return 

With  glory  and  spoil  back  to  their  promised  land. 

But  first  the  lawless  tyrant,  who  denies 

To  know  their  God,  or  message  to  regard, 

Must  be  compell'd  by  signs  and  judgments  diro.  175 

To  blood  unshed  the  rivers  must  be  turn'd  ; 

Frogs,  lice,  and  flies  must  all  his  palace  fill 

With  loath 'd  intrusion,  and  fill  all  the  land ; 

His  cattle  must  of  rot  and  murrain  die ; 

Botches  and  blains  must  all  his  flesh  emboss,  180 

And  all  his  people  ;  thunder  mix'd  with  hail, 

Hail  mix'd  with  fire,  must  rend  th'  Egyptian  sky, 

And  wheel  on  th'  earth,  devouring  where  it  rolls ; 

What  it  devours  not,  herb,  or  fruit,  or  grain 

A  darksome  cloud  of  locusts  swarming  down  180 

155.  A  Latin  form  of  expression,  as  Plaut.  "Cumque  es  aucta  liberis." 

158.  Ste  where  itjlowt,  Iff. :  This  pointing  to  the  river  adds  a  loveliness  t« 
the  narrative,  and  the  ancient  poets  t-eldom  mention  the  river  without  tak- 
ing notice  of  it*  teven  moutht,  Virg.  JEn.  vi.  800 ;  Ovid  Met.  i.  422 ;  ii.  256 
— N. 

179.  Murren:  The  spelling  conformi  to  the  Latin  word  murrena. — N. 

183.   Whttl:  Exodix.  23-4. 


BOOK    XII.  521 

Must  eat,  and  on  the  ground  leave  nothing  green  : 

Darkness  must  overshadow  all  his  bounds, 

Palpable  darkness,  and  blot  out  three  days  ; 

Last,  witK  one  midnight  stroke,  all  the  first-born 

Of  Egypt  must  lie  dead.     Thus  with  ten  wounds  19C 

The  river-dragon  tamed,  at  length  submits 

To  let  his  sojourners  depart,  and  oft 

Humbles  his  stubborn  heart :  but  still  as  ice 

More  harden'd  after  thaw,  till  in  his  rage 

Pursuing  whom  he  late  dismiss'd,  the  sea  195 

Swallows  him  with  his  host ;  but  them  lets  pass 

As  on  dry  land,  between  two  crystal  walls, 

Awed  by  the  rod  of  Moses  so  to  stand 

Divided,  till  his  rescued  gain'd  their  shore. 

Such  wondrous  power  God  to  his  saint  will  lend,  200 

Though  present  in  his  Angel,  who  shall  go 

Before  them  in  a  cloud  and  pillar  of  fire 

(By  day  a  cloud,  by  night  a  pillar  of  fire), 

To  guide  them  in  their  journey,  and  remove 

Behind  them,  while  th'  obdurate  king  pursues.  205 

All  night  he  will  pursue  ;  but  his  approach 

Darkness  defends  between  till  morning  watch 

Then  through  the  fiery  pillar  and  the  cloud 

God,  looking  forth,  will  trouble  all  his  host, 

And  craze  their  chariot-wheels :  when  by  command  210 

Moses  once  more  his  potent  rod  extends 

Over  the  sea  ;  the  sea  his  rod  obeys ; 

On  their  embattled  ranks  the  waves  return 

188.  Palpable :  In  the  expressive  language  of  the  Bible,  "  Darkness  that 
may  be  felt."  In  the  Latin  Vulgate  it  reads,  "  Tarn  dense  ut  palpari  quc- 
ant."  Hence  our  author's  word  palpable. 

191.  The  river-dragon  is  an  allusion  to  the  crocodile,  the  chief  inhabitant 
of  the  Nile.  It  was  probably  suggested  by  a  sublime  passage  in  the  pro- 
phecy of  Ezekiel,  commencing  with,  "  Thus  saith  the  Lord,  Behold  I  am 
against  thee,  Pharaoh,  king  of  Egypt,  the  great  dragon,"  &c. 

207.  Darknen  defend*  between,  fyc. :  Darkness  between  them  keep*  off  his 
approach  till,  &c.,  Exod.  xiv.  19,  20. 

210.  Craze :  Crush,  from  the  French  tcrater. 


522 


PARADISE    LOST 


And  overwhelm  their  war  :  the  race  elect 

Safe  towards  Canaan  from  the  shore  advance  215 

Through  the  wild  desert,  not  the  readiest  way, 

Lest,  ent'ring  on  the  Canaanite,  alarm'd, 

War  terrify  them  inexpert,  and  fear 

Return  them  back  to  Egypt,  choosing  rather 

Inglorious  life  with  servitude  ;  for  life  220 

To  noble  and  ignoble  is  more  sweet 

Untrain'd  in  arms,  where  rashness  leads  not  on. 

This  also  shall  they  gain  by  their  delay 

In  the  wide  wilderness  ;  there  they  shall  found 

Their  government,  and  their  great  senate  choose  225 

Through  the  twelve  tribes,  to  rule  by  laws  ordain'd. 

God  from  the  mount  of  Sinai,  whose  gray  top 

Shall  tremble,  he  descending,  will  himself 

In  thunder,  lightning,  and  loud  trumpets'  sound, 

Ordain  them  laws  ;  part  such  as  appertain  230 

To  civil  justice,  part  religious  rites 

Of  sacrifice,  informing  them,T)y  types 

And  shadows,  of  that  destined  Seed  to  bruise 

The  Serpent,  by  what  means  he  shall  achieve 

Mankind's  deliverance.     But  the  voice  of  God  235 

To  mortal  car  is  dreadful !     They  beseech 

That  Moses  might  report  to  them  his  will, 

And  terror  cease.     He  grants  what  they  besought, 

Instructed  that  to  God  is  no  access 

Without  Mediator,  whose  high  office  now  240 

Moses  in  figure  bears,  to  introduce 

One  greater,  of  whose  day  he  shall  foretell ; 
214.  War:  Army. 

216.  The  political  cause  of  their  long  wanderings  is  given  by  Milton ;  the 
moral  cause  is  emitted,  for  it  was  the  design  of  the  angel  to  comfort  and  not 
to  distress  Adam  by  this  recital,  Exod.  xiii.  17, 18. 

227.  Who$e  gray  top :  It  received  this  hue  from  the  snow,  the  clouds,  and 
•moke  which  enveloped  it,  Exod.  xix. 

230.  Part  tuck  at  appertain,  Sfc. :  It  is  singular  that  Milton  here  omits  all 
mention  of  the  moral  law,  the  delivery  of  which  formed  so  impressive  and 
important  a  part  of  the  proceedings  at  Sinai. 

241.  In  figurt :  As  a  type  or  representative. 


BOOK  xii.  523 

And  all  the  prophets  in  their  age  the  times 

Of  great  Messiah  shall  sing.     The  laws  and  rites 

Establish'd,  such  delight  hath  God  in  men  245 

Obedient  to  his  will,  that  he  vouchsafes 

Among  them  to  set  up  his  tabernacle, 

The  Holy  One  with  mortal  men  to  dwell. 

By  his  prescript  a  sanctuary  is  framed 

Of  cedar,  overlaid  with  gold ;  therein  250 

An  ark,  and  in  the  ark  his  testimony, 

The  records  of  his  covenant ;  over  these 

A  mercy-seat  of  gold  between  the  wings 

Of  two  bright  Cherubim;  before  him  burn 

Seven  lamps,  as  in  a  zodiac,  representing  255 

The  heav'nly  fires ;  over  the  tent  a  cloud 

Shall  rest  by  day,  a  fiery  gleam  by  night, 

Save  when  they  journey  ;  and  at  length  they  come, 

Conducted  by  his  Angel,  to  the  land 

Promised  to  Abraham  and  his  seed.     The  rest  260 

Were  long  to  tell  how  many  battles  fought, 

How  many  kings  destroy'd,  and  kingdoms  won, 

Or  how  the  sun  shall  in  mid  Heav'n  stand  still 

A  day  entire,  and  night's  due  course  adjourn, 

Man's  voice  commanding,  Sun  in  Gibeon  stand,  265 

And  thou  moon  in  the  vale  of  Aijalon, 

Till  Israel  overcome  ;  so  call  the  third 

From  Abraham,  son  of  Isaac,  and  from  him 

His  whole  descent,  who  thus  shall  Canaan  win. 


255.  Seven  lamps  as  in  a  zodiac :  That  the  lamps  signified  the  seven  planets, 
and  that,  therefore,  the  lamps  stood  slope-wise,  as  it  were,  to  express  th 
obliquity  of  the  zodiac,  is  the  gloss  of  Josephus,  from  whom,  probably,  Mil 
ton  borrowed  it,  Joseph.  Antiq.  lib.  3,  c.  6,  7,  and  De  Bel.  Jud.  lib.  5,  c.  5. — 
N. 

258.  Save  token  they  journey :  How  it  was  when  they  journeyed  is  set  forth 
in  Exod.  xl.  34,  &c.  The  moving  of  the  cloud,  or  of  the  pillar  of  fire  was 
an  indication  of  the  divine  will,  that  the  Hebrews  should  proceed  on  their 
march.  See  also  Exod.  xiii.  21.  The  cloud,  and  the  fiery  gleam  (257)  were 
the  sublime  ensigns  and  shields  of  that  distinguished  people,  and  Jehovah 
WM  their  invisible  leader. 


524  PARADISE    LOST. 

Here  Adam  interposed :  O  sent  from  Heav'n,  270 

Knlight'ncr  of  my  darkness,  gracious  things 
Thou  hast  reveal'd,  those  chiefly  which  concern 
Just  Abraham  and  his  seed  :  now  first  I  find 
Mine  eyes  true  opening,  and  my  heart  much  eased, 
Erewhile  perplex 'd  with  thoughts  what  would  become  275 

Of  me  and  all  mankind  ;  but  now  I  see 
Hia  day,  in  which  all  nations  shall  be  blest ; 
Favour  unmerited  by  me,  who  sought 
Forbidden  knowledge  by  forbidden  means. 
This  yet  I  apprehend  not,  why  to  those  280 

Among  whom  God  will  deign  to  dwell  on  earth, 
So  many  and  so  various  laws  are  given : 
So  many  laws  argue  so  many  sins 
Among  them.     How  can  God  with  such  reside  ? 

To  whom  thus  Michael :  Doubt  not  but  that  sin  285 

Will  reigu  among  them,  as  of  thee  begot ; 
And  therefore  was  law  given  them  to  evince 
Their  natural  pravity,  by  stirring  up 
Sin  against  law  to  fight ;  that  when  they  see 
Law  can  discover  sin,  but  not  remove,  290 

Save  by  those  shadowy  expiations  weak, 

270.  Here  Adam  interpoied :  These  interpositions  of  Adam  have  a  very 
good  effect,  for  otherwise  the  continued  narrative  of  the  angel  would  appear 
too  long,  and  be  tedious. — N.  -  » 

274.  Mine  eyet  true  opening:  For  that  was  a  false  promise  which  the 
tempter  had  made,  Gen.  iii.  5. — N. 

277.  Hit :  John  viii.  56. 

283.  So  many  laic*  argue,  tfc. :  The  scruple  of  our  first  father,  and  the  re- 
ply of  the  angel,  are  grounded  on  St.  Paul's  Epistles,  and  particularly  those 
k>  the  Ephesians,  Galatians,  and  Hebrews.  Compare  the  following  texts 
with  our  author :  Gal.  iii.  19 ;  Rom.  vii.  7,  8 ;  Rom.  iii.  20 ;  Heb.  ix.  13, 14 ; 
Heb.  x.  4,  5  ;  Rom.  iv.  22-4 ;  v.  1 ;  Heb.  vii.  18,  19 ;  x.  1 ;  Gal.  iii.  11,  12, 
">3;  iv.  7;  Rom.  viii.  15. 

How  admirably,  as  Bishop  Newton  further  remarks,  hath  our  author,  in  a 
few  lines,  summed  up  the  sense  and  argument  of  these  and  more  texts  of 
Scripture  !  It  is  really  wonderful  how  he  could  comprise  so  much  divinity 
*n  so  few  words,  and,  at  the  same  time,  express  it  with  such  strength  and 
perspicuity. 


BOOK  xii.  526 

The  blood  of  bulls  and  goats,  they  may  conclude 

Some  blood  more  precious  must  be  paid  for  man ; 

Just  for  unjust,  that  in  such  righteousness 

To  them  by  faith  imputed,  they  may  find  295 

Justification  towards  God,  and  peace 

Of  conscience,  which  the  law  by  ceremonies 

Cannot  appease,  nor  man  the  moral  part 

Perform,  and,  not  performing,  cannot  live. 

So  law  appears  imperfect,  and  but  given  300 

With  purpose  to  resign  them  in  full  time 

Up  to  a  better  covenant,  disciplined 

From  shadowy  types  to  truth,  from  flesh  to  spirit, 

From  imposition  of  strict  laws  to  free 

Acceptance  of  large  grace,  from  servile  fear  305 

To  filial,  works  of  law  to  works  of  faith. 

And  therefore  shall  not  Moses,  though  of  God 

Highly  beloved,  being  but  the  minister 

Of  law,  his  people  into  Canaan  lead  ; 

But  Joshua,  whom  the  Gentiles  Jesus  call,  310 

His  name  and  office  bearing,  who  shall  quell 

The  adversary  Serpent,  and  bring  back, 

Through  the  world's  wilderness  long  wander'd  man 

Safe  to  eternal  Paradise  of  rest. 

Meanwhile  they  in  their  earthly  Canaan  placed,  315 

Long  time  shall  dwell  and  prosper,  but  when  sins 

National  interrupt  their  public  peace, 

Provoking  God  to  raise  them  enemies  ; 

From  whom  as  oft  he  saves  them  penitent 

By  judges  first,  then  under  kings  ;  of  whom  320 

The  second,  both  for  piety  renown'd 

And  puissant  deeds,  a  promise  shall  receive 

Irrevocable,  that  his  regal  throne 

310.  Jena:  Acts  vii.  45;  Heb.  iv.  8.  Joshua  in  Hebrew,  and  Jena  in 
Greek,  are  the  same  name.  The  Septuagint  renders  the  former  by  the  lat- 
ter, and  in  the  passages  here  quoted  the  one  is  substituted  for  the  other.  Th« 
name  means  Saviour. 

322.  d  promise,  fyc. :  Reference  is  made  to  2  Sam.  vii.  16,  and  Ps.  Ixxxiz 
34-30. 


526  PARADISE    LOST. 

X 

For  ever  shall  endure.     The  like  shall  sing 

All  prophecy,  that  of  the  royal  stock  325 

Of  David  (so  I  name  this  King)  shall  rise 

A  Son,  the  Woman's  Seed  to  thee  foretold, 

Foretold  to  Abraham,  as  in  whom  shall  trust 

All  nations,  and  to  kings  foretold,  of  kings 

The  last ;  for  of  his  reign  shall  be  no  end.  330 

But  first  a  long  succession  must  ensue, 

And  bis  next  son,  for  wealth  and  wisdom  famed, 

The  clouded  ark  of  God,  till  then  in  tents 

Wand'ring,  shall  in  a  glorious  temple  enshrine: 

Such  follow  him  as  shall  be  register 'd  335 

Part  good,  part  bad,  of  bad  the  longer  scroll ; 

Whose  foul  idolatries,  and  other  faults 

Heap'd  to  the  popular  sum,  will  so  incense 

God,  as  to  leave  them,  and  expose  their  land, 

Their  city,  his  temple,  and  his  holy  ark,  340 

With  all  his  sacred  things,  a  scorn  and  prey 

To  that  proud  city,  whose  high  walls  thou  saw'st 

Left  in  confusion,  Babylon  thence  call'd  : 

There  in  captivity  he  lets  them  dwell 

The  space  of  seventy  years,  then  brings  them  back,  345 

Remcmb'ring  mercy,  and  his  covenant  sworn 

To  David,  'stablish'd  as  the  days  of  Heav'n. 

Return 'd  from  Babylon,  by  leave  of  kings 

Their  lords,  whom  God  disposed,  the  house  of  God 

They  first  re-edify,  and  for  a  while  35v» 

In  mean  estate  live  moderate,  till  grown 

In  wealth  and  multitude,  factious  they  grow. 

But,  first,  among  the  priests  dissension  springs  ! 

Men  who  attend  the  altar,  and  should  most 

Endeavour  peace.     Their  strife  pollution  brings  355 

325.  All  prophecy :  All  the  prophets. 

338.  Heap'd  to  the  popular  turn :  Added  to  the  people's  ameum  (of  crime). 

342.  Thou  tawttt :  Not  physically,  but  with  the  eye  of  the  mind  upon  the 
narration  of  the  angel. 

355.  Their  ttrife,  ire. :  It  was  chiefly  through  the  contests  between  Jason 
and  Manelaus,  high  priests  of  the  Jews,  that  the  temple  was  polluted  by 


BOOK  xn.  527 

Upon  the  temple  itself.     At  last  they  seize 

The  sceptre,  and  regard  not  David's  sons  ; 

Then  lose  it  to  a  stranger,  that  the  true 

Anointed  King,  Messiah,  might  be  born 

Barr'd  of  his  right ;  yet  at  his  birth  a  star,  360 

Unseen  before  in  Heav'n,  proclaims  him  come, 

And  guides  the  eastern  sages,  who  inquire 

His  place,  to  offer  incense,  myrrh,  and  gold. 

His  place  of  birth  a  solemn  Angel  tells 

To  simple  shepherds,  keeping  watch  by  night :  365 

They  gladly  thither  haste,  and,  by  a  choir 

Of  squadron'd  Angels,  hear  his  carol  sung  : 

A  virgin  is  his  mother,  but  his  Sire 

The  Pow'r  of  the  Most  High.     He  shall  ascend 

The  throne  hereditary,  and  bound  his  reign  370 

With  earth's  wide  bounds,  his  glory  with  the  Heav'na. 

He  ceased,  discerning  Adam  with  such  joy 
Surcharged,  as  had  like  grief  been  dew'd  in  tears, 
Without  the  vent  of  words,  which  these  he  breathed : 

O  prophet  of  glad  tidings  !  finisher  375 

Of  utmost  hope  !  now  clear  I  understand 
What  oft  my  steadiest  thoughts  have  search 'd  in  vain, 
Why  our  great  expectation  should  be  call'd 
The  seed  of  Woman.     Virgin  Mother,  hail ! 
High  in  the  love  of  Heav'n,  yet  from  my  loins  380 

Thou  shalt  proceed,  and  from  thy  womb  the  Son 
Of  God  Most  High  ;  so  God  with  Man  unites. 
Needs  must  the  Serpent  now  his  capital  bruise 

Antiochus  Epipbanes.  See  2  Maccab.  v.,  and  Prideaux,  and  Davidson.  At 
last  they  $eize  the  sctptre(356) :  Aristobulus,  the  eldest  son  of  Hyrcanus,  high 
priest  of  the  Jews,  was  the  first  who  assumed  the  title  of  king  after  the 
Babylonish  captivity,  B.  c.  107.  And  regard  not  David"1*  son*:  None  of  the 
family  having  had  the  government  since  the  days  of  Zerubbabel.  Then 
lote  it  to  a  ttranger  (358)  :  To  Herod,  who  was  an  Idumean,  in  whose  reign 
Christ  was  born.  See  Josephus  and  Prideaux. — N. 

370.  And  bound  hit  reign :  A  beautiful  parallel  passage  na»v  be  read  in 
Virg.  JEn.  i.  287  : 

•'  Imperium  oceano.  famam  qui  terminet  aitrii  >' 

383.  Capital  bruite :  Bruise  on  the  head. 


628  PARADISE    LOST. 

Expect  with  mortal  pain.     Say  where  and  when  385 

Their  fight ;  what  stroke  shall  bruise  the  Victor's  heel  ? 

To  whom  thus  Michael :  Dream  not  of  their  fight 
As  of  a  duel,  or  the  local  wounds 
Of  head  or  heel :  not  therefore  joins  the  Son 
Manhood  to  Godhead,  with  more  strength  to  foil 
Thy  enemy ;  nor  so  is  overcome  390 

Satan,  whose  fall  from  Heav'n,  a  deadlier  bruise, 
Disabled  not  to  give  thee  thy  death's  wound  : 
Which  he,  who  comes  thy  Saviour,  shall  recure, 
Not  by  destroying  Satan,  but  his  works 

In  thee  and  in  thy  seed  :  nor  can  this  be,  395 

But  by  fulfilling  that  which  thou  didst  want, 
Obedience  to  the  law  of  God  imposed 
On  penalty  of  death,  and  suff'ring  death, 
The  penalty  to  thy  transgression  due, 

And  due  to  theirs,  which  out  of  thine  will  grow :  400 

So  only  can  high  justice  rest  appaid. 
The  law  of  God  exact  he  shall  fulfil, 
Both  by  obedience  and  by  love,  though  love 
Alone  fulfil  the  law.     Thy  punishment 

He  shall  endure,  by  coming  in  the  flesh  405 

To  a  reproachful  life  and  cursed  death, 
Proclaiming  life  to  all  who  shall  believe 
In  his  redemption,  and  that  his  obedience 
Imputed  becomes  theirs  by  faith,  his  merits 
To  save  them,  not  their  own,  though  legal  works.  410 

4*0.  Due  to  their*.  Ifc. :  Punishment  is  due  to  men's  actual  transgressions, 
enough  the  original  depravity,  the  transgression  of  Adam,  was  the  root  of 
them.— R. 

401.  Jppaid:  Satisfied. 

410.  To  gave  them,  tfc. :  I  apprehend  that  the  verb  believe  governs  the  rest 
of  the  sentence,  and  I   understand  the   passage  thus :    Proclaiming  life  to 
all  who  thall  believe  in  hit  redemption,  and  shall  believe  that  hit  obediitve  im 
puted  becomet  theirs  by  faith,  and  shall  believe  hit  merit*  to  tave  them,  not  their 
own,  though  legal  work*. — N. 

Another,  and  perhaps  better  construction,  may  be  suggested  for  the  latter 
part  of  this  passage,  commencing  at  hi$  merit*  (409) ,  by  simply  supplying 
(from  407)  th«  word  proclaiming.  Proclaiming  his  merits  to  save,  Ice. 


BOOK  xn.  329 

For  this  he  shall  live  hated,  be  blasphemed, 

Seized  on  by  force,  judged,  and  to  death  condemn'd, 

A  shameful  and  accursed,  nail'd  to  the  cross 

By  his  own  nation,  slain  for  bringing  life  ; 

But  to  the  cross  he  nails  thy  enemies  ;  415 

The  law  that  is  against  thee,  and  the  sins 

Of  all  mankind,  with  him  there  crucify'd, 

Never  to  hurt  them  more  who  rightly  trust 

In  this  his  satisfaction.     So  he  dies, 

But  soon  revives  ;  death  over  him  no  power  420 

Shall  long  usurp  :  ere  the  third  dawning  light 

Return,  the  stars  of  morn  shall  see  him  rise 

Out  of  his  grave,  fresh  as  the  dawning  light ; 

Thy  ransom  paid,  which  man  from  death  redeems, 

His  death  for  man,  as  many  as  offer'd  life  425 

Neglect  not,  and  the  benefit  embrace 

By  faith  not  void  of  works.     This  Godlike  act 

Annuls  thy  doom,  the  death  thou  shouldst  have  died, 

In  sin  for  ever  lost  from  life.     This  act 

Shall  bruise  the  head  of  Satan,  crush  his  strength,    •  430 

Defeating  sin  and  death,  his  two  main  arms, 

And  fix  far  deeper  in  his  head  their  stings 

Than  temp'ral  death  shall  bruise  the  Victor's  heel, 

Or  theirs  whom  he  redeems,  a  death-like  sleep, 

A  gentle  wafting  to  immortal  life.  435 

Nor  after  resurrection  shall  he  stay 

Longer  on  earth  than  certain  times  t'  appear 

To  his  disciples,  men  who  in  his  life 

Still  follow'd  him  :  to  them  shall  leave  in  charge 

To  teach  all  nations  what  of  him  they  learn 'd  440 

And  his  salvation  ;  them  who  shall  believe 

Baptizing  in  the  profluent  stream,  the  sign 

415.  Enemiet :  These  are  the  law  and  the  sins  mentioned  in  the  following 
line.    Col.  ii.  14,  is  alluded  to. 

424.  Thy  raruom,  (ft. :  Adam  is  spoken  of  as  a  representative  of  the 
human  race ;  so  in  427. 

423.  An  explanation  it  here  made  of  the  term  ransom  in  the  line  there. 
23  H  u 


630  PARADISE   LOST. 

Of  washing  them  from  guilt  of  sin  to  life 

Pure,  and  in  mind  prepared,  if  so  befall, 

For  death,  like  that  which  the  Redeemer  died.  445 

All  nations  they  shall  teach  ;  for,  from  that  day, 

Not  only  to  the  sons  of  Abraham's  loins 

Salvation  shall  be  preach'd,  but  to  the  sons 

Of  Abraham's  faith,  wherever  through  the  world  ; 

Lo  in  his  seed  all  nations  shall  be  blest.  459 

Then  to  the  Heav'n  of  Heav'ns  he  shall  ascend 

With  victory,  triumphing  through  the  air 

Over  his  foes  and  thine  ;  there  shall  surprise 

The  Serpent,  prince  of  air,  and  drag  in  chains 

Thro'  all  the  realm,  and  there  confounded  leave ;  455 

Then  enter  into  glory,  and  resume 

His  scat  at  God's  right  hand,  exalted  high 

Above  all  names  in  Heav'n ;  and  thence  shall  come, 

When  this  world's  dissolution  shall  be  ripe, 

With  glory  and  pow'r  to  judge  both  quick  and  dead ;  460 

To  judge  th'  unfaithful  dead,  but  to  reward 

His  faithful,  and  receive  them  into  bliss, 

Whether  in  Heav'n  or  Earth  ;  for  then  the  Earth 

Shall  all  be  Paradise ;  far  happier  place 

Than  this  of  Eden,  and  far  happier  days.  465 

So  spake  th'  Arch-Angel  Michael,  then  paused, 
As  at  the  world's  great  period  ;  and  our  sire, 
Replete  with  joy  and  wonder,  thus  reply'd  : 

0  Godncss  infinite,  Goodness  immense ! 

That  all  this  good  of  evil  shall  produce,  470 

And  Evil  turn  to  good  !  more  wonderful 
Than  that  which  by  creation  first  brought  forth 
Light  out  of  darkness  !  full  of  doubt  I  stand, 
Whether  I  should  repent  me  now  of  sin. 

469.  The  poet  has  very  finely  represented  the  joy  and  gladness  of  heart 
which  rises  in  Adam  upon  his  discovery  of  the  Messiah.     As  he  sees  his 
day  at  a  distance  through  types  and  shadows,  he  rejoices  in  it ;  but  when  he 
finds  the  redemption  of  man  completed,  and  Paradise  again  renewed,  he  hert 
breaks  forth  in  rapture  and  delight. — A. 

470.  Of:  Out  of. 


BOOK    XII.  531 

By  me  done  and  occasion'd,  or  rejoice  470 

Much  more,  that  much  more  good  thereof  shall  spring, 

To  God  more  glory,  more  good-will  to  men 

From  God,  and  over  wrath  grace  shall  abound. 

But  say  :  if  our  Deliv'rer  up  to  Heav'n 

Must  reascend,  what  will  betide  the  few  480 

His  faithful,  left  among  th'  unfaithful  herd, 

The  enemies  of  truth  ?     Who  then  shall  guide 

His  people  ?  who  defend  ?     Will  they  not  deal 

Worse  with  his  followers  than  with  hinl  they  dealt  ? 

Be  sure  they  will,  said  the  Angel ;  but  from  Heav'n       485 
He  to  his  own  a  Comforter  will  send, 
The  promise  of  the  Father,  who  shall  dwell 
His  Spirit  within  them,  and  the  law  of  faith, 
Working  through  love,  upon  their  hearts  shall  write, 
To  guide  them  in  all  truth,  and  also  arm  490 

With  spiritual  armour  able  to  resist 
Satan's  assaults,  and  quench  his  fiery  darts  ; 
What  man  can  do  against  them,  not  afraid, 
Though  to  the  death,  against  such  cruelties 
With  inward  consolations  recompensed,  495 

And  oft  supported  so  as  shall  amaze 
Their  proudest  persecutors ;  for  the  Spirit 
Poured  first  on  his  Apostles,  whom  he  sends    • 
T'  evangelize  the  nations,  then  on  all 

Baptized,  sha/l  them  with  wondrous  gifts  endue  500  ' 

To  speak  all  tongues,  and  do  all  miracles, 
As  did  their  Lord  before  them.     Thus  they  win 
Great  numbers  of  each  nation  to  receive 
With  joy  the  tidings  brought  from  Heav'n.  At  length, 
Their  ministry  perform'd,  and  race  well  run,  505 

Their  doctrine  and  their  story  written  left, 
They  die  ;  but  in  their  room,  as  they  forewarn, 
Wolves  shall  succeed  for  teachers,  grievous  wolves, 
Who  all  the  sacred  mysteries  of  Heav'n 
To  their  own  vile  advantages  shall  turn  510 

487-8.  Shall  dwell  hit  spirit  within  them:  Shall  cause  his  spirit  (disposi- 
tion or  temper)  to  dwell  within  thHm  :  shall  make  them  like  Christ. 


532  PARADISE    LOST. 

Of  lucre  and  ambition  ;  and  the  truth 
With  superstitions  and  traditions  taint, 
Left  only  in  those  written  records  pure, 
Though  not  but  by  the  Spirit  understood. 
Then  shall  they  seek  to  avail  themselves  of  aaaaes  fill 

Places  and  titles,  and  with  these  to  join 
Secular  pow'r  ;  though  feigning  still  to  act 
By  spiritual,  to  themselves  appropriating 
The  Spirit  of  God,  promised  alike,  and  given, 
To  all  believers ;  and  from  that  pretence,  520 

Spiritual  laws  by  carnal  power  shall  force 
1  In  ev'ry  conscience  ;  laws  which  none  shall  find 
Left  them  inroll'd,  or  what  the  Spirit  within 
Shall  on  the  heart  engrave.     What  will  they  then 
But  force  the  Spirit  of  grace  itself,  and  bind  525 

His  consort  Liberty  ?     What  but  unbuild 
His  living  temples,  built  by  faith  to  stand, 
Their  own  faith,  not  another's  ?  for  on  earth 
Who  against  faith  and  conscience  can  be  heard 
Infallible  ?     Yet  many  will  presume  :  630 

Whence  heavy  persecution  shall  arise 
On  all  who  in  the  worship  persevere 
Of  spirit  and  truth  ;  the  rest,  far  greater  part, 
Will  deem  in  outward  rites  and  specious  forms 
Religion  satisfy 'd.     Truths  shall  retire  535 

Bestuck  with  sland'rous  darts,  and  works  of  faith 
Barely  be  found.     So  shall  the  world  go  on, 
To  good  malignant,  to  bad  men  benign  ; 
Under  her  own  weight  groaning  till  the  day 
Appear  of  respiration  to  the  just  540 

And  vengeance  to  the  wicked,  at  return 

522.  Laws  which  none,  tfc. :  Laws  neither  agreeable  to  revealed  nor  natural 
religion ;  neither  to  be  found  in  holy  Scripture,  nor  written  on  their  hearts  by 
,  the  Spirit  of  God,  according  to  that  Divine  promise,  Jer.  xxxi.  33. — N. 

526.  Hit  contort  liberty :  "  Where  the  spirit  of  the  Lord  is,  the.-*  is  liberty," 
2  Cor.  iii.  17. 

527.  Living  templet:  Christians  are  denominated  by  the  Apostle  Paul, 
''  ttmplet  of  tiu  Holy  Ghott,''  1  Cor.  iii.  16,  17 ;  vi.  19. 

532.   Of  tpirit  and  truth  :  An  allusion  to  John  iv.  23. 


BOOK    XII. 


533 


Of  him  so  lately  promised  to  thy  aid, 

The  Woman's  Seed,  obscurely  then  foretold  ; 

Now  amplier  known  thy  Saviour  and  thy  Lord  : 

Last  in  the  clouds  from  Heav'n  to  be  reveal'd  543 

In  glory  of  the  Father,  to  dissolve 

Satan  with  his  perverted  world,  then  raise 

From  the  conflagrant  mass,  purged  and  refined, 

New  Heav'ns,  new  Earth,  ages  of  endless  date 

Founded  in  righteousness,  and  peace,  and  love,  650 

To  bring  forth  fruits,  joy,  and  eternal  bliss. 

He  ended  ;  and  thus  Adam  last  reply'd : 
How  soon  hath  thy  prediction,  Seer  blest, 
Measured  this  transient  world,  the  race  of  time, 
Till  time  stand  fix'd !     Beyond  is  all  abyss,  555 

Eternity,  whose  end  no  eye  can  reach. 
Greatly  instructed,  I  shall  hence  depart, 
Greatly  in  peace  of  thought,  and  have  my  fill 
Of  knowledge,  what  this  vessel  can  contain  ; 
Beyond  which  was  my  folly  to  aspire.  560 

Henceforth  I  learn  that  to  obey  is  best, 
And  love  with  fear  the  only  God ;  to  walk 
As  in  his  presence  ;  ever  to  observe 
His  providence,  and  on  him  sole  depend, 
Merciful  over  all  his  works,  with  good  565 

Still  overcoming  evil,  and  by  small 
Accomplishing  great  things  ;  by  things  deem'd  weak 
Subverting  worldly  strong,  and  worldy  wise 
By  simply  meek  ;  that  suffering  for  truth's  sake 
Is  fortitude  to  highest  victory,  670 

And  to  the  faithful,  death  the  gate  of  life  : 
Taught  this  by  his  example,  whom  I  now 
Acknowledge  my  Redeemer  ever  blest. 

To  whom  thus  also  th'  Angel  last  reply'd  : 

546.  To  diftolvt  So/an,  tfc. :  This  verb  more  appropriately  applies  to  world 
than  to  Satan,  and  must  be  taken  in  a  stricter  sense  in  its  application  to  the 
former  than  to  the  latter.  The  expression  is  derived  from  2  Pet  iii.  11,  12, 
"  Seeing  then  that  all  these  things  shall  be  dittolvcd,"  &c. 

.574.  Latt  replied :  This  is  the  last  speech  of  the  angel,  as  the  foregoing 


534  PARADISE    LOST. 

This  having  learn'd,  thou  hast  attained  the  sum  575 

Of  wisdom  ;  hope  no  higher,  though  all  the  stars 

Thou  knew'st  by  name,  and  all  th'  ethereal  pow'rs, 

All  secrets  of  the  deep,  all  Nature's  works, 

Or  works  of  God  in  Heav'n,  air,  earth,  or  sea, 

And  all  the  riches  of  this  world  enjoy'dst,  580 

And  all  the  rule,  one  empire  :  only  add 

Deeds  to  thy  knowledge  answerable  ;  add  faith, 

Add  virtue,  patience,  temperance  ;  add  love, 

By  name  to  come  call'd  Charity,  the  soul 

Of  «dl  the  rest :  then  wilt  thou  not  be  loath  585 

To  leave  this  Paradise,  but  shalt  possess 

A  Paradise  within  thee  happier  far. 

Let  us  descend  now  therefore  from  this  top 

Of  speculation  ;  for  the  hour  precise 

Exacts  our  parting  hence  :  and  see  the  guards,  590 

By  me  encamp'd  on  yonder  hill,  expect 

Their  motion,  at  whose  front  a  flaming  sword, 

In  signal  to  remove,  waves  fiercely  round. 

We  may  no  longer  stay.     Go,  waken  Eve : 

Her  also  I  with  gentle  dreams  have  calm'd,  595 

Portending  good,  and  all  her  spirits  composed 

To  meek  submission.     Thou  at  season  fit 

Let  her  with  thee  partake  what  thou  hast  heard, 

Chiefly  what  may  concern  her  faith  to  know, 

The  great  deliv'rance  by  her  seed  to  come  600 

(For  by  the  Woman's  seed)  on  all  mankind : 

That  yc  may  live,  which  will  be  many  days, 

Both  in  one  faith  unanimous,  though  sad, 

With  cause,  for  evils  past ;  yet  much  more  cheer'd 

With  meditation  on  the  happy  end.  605 

He  ended,  and  they  both  descend  the  hill ; 
Descended,  Adam  to  the  bower,  where  Eve 

one  is  the  last  speech  of  Adam ;  and  they  are  both  introduced  in  the  same 
manner. 

588.  Top  of  tptrulation :  High  eminence  commanding  a  most  extensive 
prospect.  It  may  further  have  reference  to  the  vision*  and  predictions  ther» 
offered  to  Adam. 


BOOK  wi.  535 

Lay  sleeping,  ran  before  ;  but  found  her  waked  ; 
And  thus  with  words  not  sad  she  him  received  : 

Whence  thou  returns't,  and  whither  went'st,  I  know:      610 
For  God  is  also  in  sleep,  and  dreams  advise, 
Which  he  hath  sent  propitious,  some  great  good 
Presaging,  since  with  sorrow  and  heart's  distress 
Weary'd  I  fell  asleep  ;  but  now  lead  on  ; 
In  me  is  no  delay.     With  thee  to  go,  615 

Is  to  stay  here  ;  without  thee  here  to  stay, 
Is  to  go  hence  unwilling ;  thou  to  me 
Art  all  things  under  Heav'n,  all  places  thou, 
Who  for  my  wilful  crime  art  banish'd  hence. 
This  further  consolation  yet  secure  620 

I  carry  hence  :  though  all  by  me  is  lost, 
(Such  favour  I  unworthy  am  vouchsafed) 
By  me  the  promised  Seed  shall  all  restore. 

So  spake  our  mother  Eve  ;  and  Adam  heard 
Well  pleased,  but  answer'd  not ;  for  now  too  nigh  625 

Th'  Arch-Angel  stood,  and  from  the  other  hill 

608.  Found  her  wak'd :  Newton  notices  an  inconsistency  with  the  Argu- 
ment, which  relates  that  Adam  wakens  Eve ;  but  may  he  not  have  waked 
her  by  his  running  to  the  bower  where  she  lay  sleeping. 

609.  The  poem  ends  very  nobly.    The  last  speeches  of  Adam  and  the 
archangel  are  full  of  moral  and  instructive  sentiments.     The  sleep  that  fell 
upon  Eve,  and  the  effects  it  had  in  quieting  the  disorders  of  her  mind,  pro- 
duce the  same  kind  of  consolation  in  the  reader,  who  cannot  peruse  this  last 
beautiful  speech  which  is  ascribed  to  the  mother  of  mankind,  without  a 
secret  pleasure  and  satisfaction. — A. 

611.  Jldvise:  Admonish,  give  information,  Numb.  xii.  6.  Adam  had  a 
vision,  and  Eve  a  dream  ;  and  God  was  concerned  in  both. 

616.  It  to  stay  here,  Sfc. :  She  is  now  come  to  that  temper  of  mind  in 
which  she  thinks  it  Paradise  wherever  her  husband  is,  as  the  angel  had 
taught  her  before,  XI.  290.  So  that  the  author  makes  woman's  Paradise  to 
be  in  company  with  her  husband,  but  man's  to  be  in  himself,  587. — N. 

624-34.  Heliodorus,  in  his  ^Ethiopics,  acquaints  us,  that  the  motion  of  the 
gods  differs  from  that  of  mortals,  as  the  former  do  not  stir  their  feet,  nor 
proceed  step  by  step,  but  slide  over  the  surface  of  the  earth  by  a  uniform 
swimming  of  the  whole  body.  The  same  kind  of  motion  is  here  poetically 
attributed  to  the  angels  who  were  to  take  possession  of  Paradise. — A. 


536  PARADISE    LOST. 

To  their  fix'd  station,  all  in  bright  array 

The  cherubim  descended  ;  on  the  ground 

Gliding  meteorous,  as  evening  mist 

Risen  from  a  river  o'er  the  mari>h  jrl;  630 

And  gathers  ground  fast  at  the  labourer's  heel 

Homeward  returning,     Hii'li  in  front  advanced, 

The  brandish 'd  sword  of  God  before  them  blazed 

Fierce  as  a  comet ;  which  with  torrid  heat, 

And  vapour  as  the  Libyan  air  adust,  635 

Began  to  parch  that  temperate  clime  :  whereat 

In  either  hand  the  hast'ning  Angel  caught 

Our  ling'ring  parents,  and  to  th'  eastern  gate 

Led  them  direct,  and  down  the  cliff  as  fast 

To  the  subjected  plain  ;  then  disappcar'd.  640 

They,  looking  back,  all  the  eastern  side  beheld 

Of  Paradise  (so  late  their  happy  seat) 

Waved  over  by  that  flaming  brand,  the  gate 

With  dreadful  faces  throng'd  and  fiery  arms. 

Some  natural  tears  they  dropt,  but  wiped  them  soon :          645 

The  world  was  all  before  them  where  to  choose 

Their  place  of  rest,  and  Providence  their  guide. 

They,  hand  in  hand,  with  wand'ring  steps  and  slow, 

630.  Marith:  Marsh,  from  the  French  marais,  or  the  Latin  maritatt, 
rushes  commonly  growing  in  such  a  situation.  The  word  occurs  in 
1  Maccab.  ix.  42,  45;  also  in  Shakspeare,  Henry  VI.  Act.  1. 

635.  Mutt :  Scorched,  fiery. 

637-41.  An  allusion  is  here  made  to  the  incident  of  Lot  and  his  family 
being  conducted  by  the  angel  from  the  doomed  Sodom,  Gen.  xix.  15-26. 

643.  Flaming  brand:  Milton  had  called  it  a  sword  before,  XI.  120,  "and  of 
a  sit-ord  the  flame;"  and  XII.  633,  and  brand  here  does  not  signify  what  we 
commonly  mean  by  it,  but  a  tword,  as  it  is  used  in  the  Faery  Queen  of 

Spenser:  "Which  steely  brand that  all  other  swords  excelled  ;"  and 

also  in  other  more  recent  authors.  Brando,  in  Italian,  signifies  a  sword;  so 
called,  as  Junius  thinks,  because  men  fought  with  burnt  stakes  and  firebrands 
before  arms  were  invented.— N. 

647.  Providence  their  guide:  As  Michael,  who  had  hitherto  conducted 
them  by  the  hand  was  departed  Yrom  them,  they  had  no  guide  to  their  steps 
but  the  general  guidance  of  Providence  to  keep  them  safe  and  unhurt. — P. 


BOOK  sir.  -*>37 

Through  Eden  took  their  solitary  way. 

649.  Solitary  way :  It  was  solitary,  not  in  regard  to  any  companions  whom 
they  had  met  with  elsewhere,  but  because  they  were  here  to  meet  with  no 
object  of  any  kind  they  were  acquainted  with,  XI.  305. — P.  Or  it  was  sol- 
itary in  reference  to  the  companionship  of  Michael. 

647-49.  It  has  been  objected  to  these  lines,  that  they  end  the  poem  in  too 
sorrowful  a  manner,  and  that  they  are  inconsistent  with  other  passages  in 
this  Book,  which  describe  the  joy,  the  peace,  and  consolation  of  our  first 
parents.  But  these  emotions,  as  Dr.  Pierce  remarks,  are  represented  always 
as  arising  in  our  first  parents  from  a  view  of  some  future  good,  chiefly  of  the 
Messiah ;  while  the  thought  of  leaving  Paradise  was  always  a  sorrowful 
one  to  them",  613,  638,  645,  603. 

As  to  the  first-named  objection,  there  is,  says  Newton,  no  more  necessity 
that  an  epic  poem  should  conclude  happily,  than  there  is  that  a  tragedy 
should  conclude  unhappily.  There  are  several  instances  of  a  tragedy  ending 
happily ;  and  with  as  good  reason,  an  epic  poem  may  terminate  fortunately 
or  unfortunately,  as  the  nature  of  the  subject  requires;  and  the  subject  of 
Paradise  Lost  plainly  requires  something  of  a  sorrowful  parting,  and  was  in- 
tended, no  doubt,  for  terror  as  well  as  pity — to  inspire  us  with  the  fear  of 
God,  as  well  as  with  commiseration  of  man. 

Newton  further  calls  us  to  observe  the  beauty  of  the  numbers  in  these 
concluding  lines — the  heavy  dragging  of  the  first  line,  which  cannot  be  pro- 
nounced but  slowly,  and  with  several  pauses : 

"  They  |  hand  in  hand,  |  with  waml'ring  steps,  |  and  slow,''  | 
and  then  the  quicker  flow  of  the  last  line,  with  only  the  usual  pause  in  the 
middle.  As  if  our  first  parents  had  moved  heavily  at  first,  being  loath  to 
leave  their  delightful  Paradise;  and  afterwards  mended  their  pace,  when 
they  were  at  a  little  distance.  At  least  this  is  the  idea  which  the  numbers 
convey.  The  varying  of  the  pauses,  is  the  life  and  soul  of  all  versification, 
in  all  languages.  It  is  this  chiefly  which  makes  Virgil's  verse  better  than 
Ovid's,  and  Milton's  superior  to  that  of  any  other  English  poet ;  and  it  is  for 
want  of  this  chiefly  that  the  French  heroic  verse  can  never  come  up  to  the 
English.  There  can  be  no  good  poetry  without  music,  and  there  can  be  no 
music  without  variety. 


638 


CONCLUDING    OBSERVATIONS. 

No  just  heroic  poem  ever  was,  or  can  be  made,  whence  one  great  moral 
may  not  be  deduced.  That  which  reigns  in  Milton  is  the  most  general  and 
most  useful  that  can  be  imagined.  It  is,  in  short,  this :  THAT  OBEDIENCE  TO 

THE   WILL   OP    GOD     MAKES     MEN     HAPPY,  AND     THAT     DISOBEDIENCE    MAKES 

THEM  MISERABLE.  This  is  obviously  the  moral  of  the  principal  story 
which  'turns  upon  Adam  and  Eve,  who  continued  in  Paradise  while  they 
kept  the  command  that  was  given  them,  and  were  driven  out  of  it  as  soon 
as  they  transgressed.  This  is  likewise  the  moral  of  the  principal  episode, 
which  shows  us  how  an  innumerable  multitude  of  angels  fell  by  their 
disobedience. 

Besides  this  great  moral,  which  may  be  regarded  as  the  soul  of  the  story, 
there  is  an  infinity  of  under-morals,  which  may  be  drawn  from  the  several 
parts  of  the  poem,  rendering  this  work  more  useful  and  instructive  than  any 
other  poem  in  any  language. — A. 


Throughout  the  whole  poem  the  author  discovers  himself  to  have  been  a 
most  critical  reader,  and  a  most  passionate  admirer,  of  holy  Scripture.  Hi 
it  indebted  to  Scripture  infinitely  more  than  to  Homer  and  Virgil,  and  all 
other  book*  whatever.  Not  only  his  principal  story,  but  all  his  episodes  are 
founded  on  Scripture.  The  Scripture  has  not  only  furnished  him  with  the 
noblest  hints,  raised  his  thoughts,  and  fired  his  imagination,  but  has  also 
very  much  enriched  his  language,  given  a  certain  solemnity  and  majesty  to 
his  diction,  and  supplied  him  with  many  of  his  choicest,  happiest  expres- 
sions. Let  men,  therefore,  learn  from  this  instance  to  reverence  those  sacred 
writings.  If  any  man  can  pretend  to  deride  or  despise  them,  it  must  be  said 
of  him  at  least,  that  he  has  a  taste  and  genius  the  most  different  from  Mil- 
ton's that  can  be  imagined.  Whoever  has  any  true  taste  and  genius,  we  are 
confident,  will  esteem  this  poem  the  best  of  modern  productions,  and  the 
Scriptures  the  best  of  all  ancient  ones. — N. 


539 


THE  LIFE  OF  MILTON  A  GREAT  EPIC  ITSELF. 

LET  us  glance  for  a  moment  at  what  was  even  finer  than  Milton's  trans- 
cendent genius — his  character.  His  life  was  a  great  epic  itself.  Byron's 
life  was  a  tragic  comedy  ;  Sheridan's  was  a  brilliant  farce ;  Shelley's  was  a 
wild,  mad,  stormy  tragedy ;  Keats'  life  was  a  sad,  brief,  beautiful  lyric ; 
Moore's  has  been  a  love  song ;  Coleridge's  was  a  "  Midsummer  Night's 
Dream ;"  Schiller's  was  a  harsh,  difficult,  wailing,  but  ultimately  victorious 
war  ode,  like  one  of  Pindar's ;  Goethe's  was  a  brilliant,  somewhat  melo- 
dramatic, but  finished  novel ;  Tasso's  was  an  elegy ;  but  Milton,  and  Milton 
alone,  acted  as  well  as  wrote  an  epic  complete  in  all  its  parts — high,  grave, 
sustained,  majestic.  His  life  was  a  self-denied  life.  "Susceptible,"  says 
one,  "  as  Burke,  to  the  attractions  of  historical  prescription,  of  royalty,  of 
chivalry,  of  an  ancient  church,  installed  in  cathedrals  and  illustrated  by  old 
martyrdoms,  he  threw  himself,  the  flower  of  elegance,  on  the  side  of  the 
reeking  conventicle — the  side  of  humanity,  unlearned  and  unadorned."  It 
was  a  life  of  labour  and  toil ;  labour  and  toil  unrewarded,  save  by  the  secret 
sunshine  of  his  own  breait,  filled  with  the  consciousness  of  divine  approba- 
tion, and  hearing  from  afar  the  voice  of  universal  future  fame. 

It  was  a  life  of  purity.  Even  in  his  youth,  and  in  the  countries  of  the 
south,  he  seems  to  have  remained  unsullied.  Although  no  anchorite,  he  was 
temperate.  Rapid  in  his  meals,  he  was  never  weary  of  the  refreshment  of 
music ;  his  favourite  instrument,  as  might  have  been  expected,  being  the 
organ.  It  was  a  life  not  perfect ;  there  were  spots  on  his  fame — acerbities 
of  temper,  harshness  of  language,  peculiarities  of  opinion,  which  proved  him 
human,  and  grappled  him  with  difficulty  to  earth,  like  a  vast  balloon  ere  it 
takes  its  flight  upward. 

It  was  the  life  of  a  patriot,  "  faithful  found  among  the  faithless,  faithful 
only  he ;"  and  Abdiel,  that  dreadless  angel,  is  just  Milton  transferred  to  the 
skies.  It  was,  above  all,  the  life  of  a  Christian;  it  was  the  life  of  prayer, 
of  faith,  of  meek  dependence,  of  perpetual  communing  with  Heaven. 

Thus  faintly  have  we  pictured  John  Milton.  Forgive  us,  mighty  shade! 
wherever  thou  art,  mingling  in  whatever  choir  of  adoring  spirits,  or  engaged 


540  PARADISE  LOST. 

in  whatever  exalted  ministerial  service  above,  or  whether  present  now 
among  those  "  millions  of  spiritual  creatures  that  walk  the  earth ;" — forgive 
us  the  feebleness,  for  the  take  of  the  sincerity  of  the  offering,  and  reject  it 
not  from  that  cloud  of  incense  which,  with  enlarging  volume,  and  deepening 
P^fP»"""i,  is  ascending  to  thy  name,  from  every  country,  and  in  every  lan- 
guage! 

In  fine,  we  tell  not  our  readers  to  imitate  Milton's  genius  :  that  may  be 
too  high  a  thing  for  them  ;  but  to  imitate  his  life — the  patriotism,  the  sin- 
cerity, the  manliness,  the  purity,  and  the  piety  of  his  character.  When  con- 
sidering him,  and  the  other  men  of  his  day.  we  are  tempted  to  say,  "There 
were  giants  in  those  days,"  while  we  have  fallen  on  the  days  of  little  men ; 
nay,  to  cry  out  with  her  of  old,  "  I  saw  gods  ascending  from  the  earth,  and 
one  of  them  is  like  to  an  old  man,  vhote  face  it  covered  with  a  mantle."  la 
those  days  of  rapid  and  universal  change,  what  need  for  a  spirit  so  pure,  so 
wise,  so  sincere,  and  eo  gifted  as  his !  and  who  will  not  join  in  the  language 
of  Wordsworth  ? 

'*  Milton  !  thnu  shouldit  be  living  it  (his  hour. 
England  hath  need  of  thee.     She  it  •  fen 
Of  stagnant  water*.     We  are  selfish  men. 
O,  raise  ui  up  !    Return  to  us  again. 


'•  Thy  soul  was  like  a  star  ;  and  dwelt  apart ; 
Pure  as  the  naked  heaven*,  majestic,  free. 
So  didjtt  thou  travel  on  life'*  common  way. 
In  cheerful  godlines*  ;    ami  yet  thy  heart 
The  luw  lie>t  duties  on  itself  did  lay." 

GlLFILLA)f. 


STRICTURES  UPON  DR.  JOHNSON'S  CRITICISM. 

Johnson's  criticism,  inserted  in  his  "  Life  of  Milton,7'  is  so  universally 
known,  that  I  shall  not  repeat  it  here ;  it  shows  the  critic  to  have  been  a 
master  of  language,  and  of  perspicuity,  and  method  of  ideas;  it  has  not, 
however,  the  sensibility,  the  grace,  and  the  nice  perceptions  of  Addison :  it 
is  analytical  and  dry.  As  it  does  not  illustrate  any  of  the  abstract  positions 
by  cited  instances,  it  requires  a  philosophical  mind  to  feel  its  full  force ;  it 
has  wrapped  up  the  praises,  which  were  popularly  expressed  by  Addison,  in 
language  adapted  to  the  learned.  The  truth  is,  that  Johnson's  head  was 
more  the  parent  of  that  panegyric  than  his  heart.  He  speaks  by  rule ;  and 
by  rule  he  is  forced  to  admire.  Rules  are  vain  to  which  the  heart  does  not 
assent.  Many  of  the  attractions  of  Milton's  poem  are  not  at  all  indicated 
by  the  general  words  of  Johnson.  From  Addison's  critique  we  can  learn 
distinctly  its  character  and  colours ;  we  can  be  taught  how  to  appreciate ; 


CONCLUDING    OBSERVATIONS  541 

and  can  judge  by  the  examples  produced,  how  far  our  own  sympathies  go 
with  the  commentator.  We  cannot  read,  therefore,  without  being  made 
converts,  where  the  comment  is  right.  It  is  not  only  in  the  grand  outline 
that  Milton's  mighty  excellence  lies  :  it  is  in  filling  up  all  the  parts  even  to 
the  least  minu'.KP.  The  images,  the  sentiments,  the  long  argumentative 
passages,  are  all  admirable,  taken  separately;  they  form  a  double  force,  as 
essential  parts  of  one  large  and  magnificent  whole.  The  images  are  of  two 
sorts,  inventive  and  reflective ;  the  first  are,  of  course,  of  the  highest  order. 

If  our  conceptions  were  confined  to  what  reality  and  experience  have  im- 
pressed upon  us,  our  minds  would  be  narrow,  and  our  faculties  without  light. 
The  power  of  inventive  imagination  approaches  to  something  above  hu- 
manity :  it  makes  us  participant  of  other  worlds  and  other  states  of  being. 
Still  mere  invention  is  nothing,  unless  its  quality  be  high  and  beautiful. 
Shakspeare's  invention  was  in  the  most  eminent  degree  rich ;  but  still  it  was 
mere  human  invention.  The  invention  of  the  character  of  Satan,  and  of 
the  good  and  bad  angels,  and  of  the  seats  of  bliss,  and  of  Pandemonium,  and 
of  Chaos,  and  of  the  gates  of  Hell,  and  of  Sin  and  Death,  and  other  super- 
natural agencies,  is  unquestionably  of  a  far  loftier  and  more  astonishing 
order. 

Though  the  arts  of  compositions,  carried  one  step  beyond  the  point  which 
brings  out  the  thought  most  clearly  and  forcibly,  do  harm  rather  than  good, 
yet  up  to  this  point  they  are  of  course  great  aids ;  and  all  these  Milton  pos- 
sessed in  the  utmost  perfection:  all  the  strength  of  language,  all  its  turns, 
breaks,  and  varieties — all  its  flows  and  harmonies,  and  all  its  learned  allu- 
sions, were  his.  In  Pojw  there  is  a  monotony  and  technical  mellifluence  : 
in  Milton  there  is  strength  with  harmony,  and  simplicity  with  elevation. 
He  is  never  stilted,  never  gilded  with  tinsel,  never  more  cramped  than  if  he 
were  writing  in  prose ;  and.  while  he  has  all  the  elevation,  he  has  all  the 
freedom  of  unshackled  language.  To  render  metre  during  a  long  poem  tin- 
fatiguing,  there  must  be  an  infinite  diversity  of  combinations  of  sound  and 
position  of  words,  which  no  English  bard  but  Milton  has  reached.  John- 
son, assuming  that  the  English  heroic  line  ought  to  consist  of  iambics,  has 
tried  it  by  false  tests :  it  admits  as  many  varied  feet  as  the  Odes  of  Horace ; 
and  so  scanned,  all  Milton's  lines  are  accented  right. 

If  we  consider  the  "  Paradise  Lost"  with  respect  to  instruction,  it  is  the 
deepest  and  the  wisest  of  all  the  uninspired  poems  which  were  ever  written;  and 
what  poem  can  do  good  which  does  not  satisfy  the  understanding?  Of  al- 
most all  other  poems  it  may  be  said,  that  they  are  intended  more  for  delight 
than  instruction  ;  and  instruction  in  poetry  will  not  do  without  delight ;  yet 
when  to  the  highest  delight  is  added  the  most  profound  instruction,  what 
fame  can  equal  the  value  of  the  composition?  Such,  unquestionably,  is  the 
compound  merit  of  the  u  Paradise  Lost."  It  is  a  duty  imperative  on  him 
who  has  an  intellect  capable  of  receiving  this  instruction,  not  to  neglect  the 
cultivation  of  it:  in  him  who  understands  the  English  language,  the  neglect 
to  study  this  poem  is  the  neglect  of  a  positive  duty  :  here  is  to  be  found  in 
combination  what  can  be  learned  no  where  else. 


542  PARADISE    LOST. 

Before  such  a  performance  all  technical  beauties  sink  to  nothing.  The 
question  is  :  Are  the  ideas  mighty,  and  just  and  authorized  f  and  are  they 
adequately  expressed  !  If  this  is  admitted,  then  ought  not  every  one  to  read 
this  poem  next  to  the  Bible  !  So  thought  Bishop  Newton.  Bat  Johnson 
has  the  effrontery  to  assert,  that  though  it  may  be  read  as  a  duty,  it  can  give 
no  pleasure  ;  for  this  Newton  seems  to  have  pronounced  by  anticipation  the 
stigma  due  to  him.  Is  any  intellectual  delight  equal  to  that  which  a  high 
and  sensitive  mind  derives  from  the  perusal  of  innumerable  passages  in 
every  Book  of  this  inimitable  work  of  poetical  fiction  !  The  very  story 
never  relaxes  :  it  is  thick-wove  with  incident,  as  well  as  sentiment,  and  ar- 
gumentative grandeur.  —  SIR  E. 


THE    METRICAL    STRUCTURE    OF    PARADISE    LOST. 

The  measure  (says  the  author  himself)  is  English  heroic  verse,  without 
rhyme,  as  that  of  Homer  in  Greek,  and  of  Virgil  in  Latin  ;  rhyme  being  no 
necessary  adjunct  or  true  ornament  of  poem  or  good  verse,  in  longer  works 
especially,  but  the  invention  of  a  barbarous  age,  to  set  off  wretched  matter 
and  lame  metre  ;  graced  indeed  since  by  the  use  of  some  famous  modern 
poets,  carried  away  by  custom,  but  much  to  their  own  vexation,  hindrance, 
and  constraint  to  express  many  things  otherwise,  and  for  the  most  part 
worse  than  else  they  would  have  expressed  them.  Not  without  cause, 
therefore,  some  both  Italian  and  Spanish  poets  of  prime  note  have  rejected 
rhyme  both  in  longer  and  shorter  works,  as  have  also,  long  since,  our  best 
English  tragedies,  as  a  thing  of  itself,  to  all  judicious  ears,  trivial  and  of  no 
true  musical  delight  ;  which  consists  only  in  apt  numbers,  fit  quantity  of 
syllables,  and  the  sense  variously  drawn  out  from  one  verse  into  another, 
not  in  the  jingling  sound  of  like  endings,  a  fault  avoided  by  the  learned 
ancients,  both  in  poetry  and  all  good  oratory.  This  neglect  then  of  rhyme 
so  little  is  to  be  taken  for  a  defect,  though  it  may  seem  so  perhaps  to  vul- 
gar readers,  that  it  rather  is  to  be  esteemed  an  example  set,  the  first  in 
English,  of  ancient  liberty  recovered  to  heroic  poem,  from  the  troublesome 
and  modern  bondage  of  rhyming. 


INDEX. 


BOOK  I. 

Page.  Lin*. 

Introductory  remarks 12 

The  subject  proposed — Man's  disobedience  and  its  effects .  16  1 

Satan,  the  prompter  of  man's  revolt  from  God 18  27-35 

Satan's  rebellion  in  Heaven  and  his  expulsion 19  86—49 

His  place  of  punishment — the  fiery  gulf 20  52-75 

Satan's  address  to  Beelzebub 22  84-1 24 

Beelzebub's  answer 24  128-155 

Satan's  reply 25  157-191 

Satan's  vast  stature 26  192-227 

His  survey  of  the  infernal  world,  and  his  indomitable 

spirit  of  rebellion SO  242-270 

Satan's  shield  and  spear  described 82  283-296 

The  calling  and  the  gathering  of  his  routed  legions 32  299-350 

Heathen  idols,  the  representatives  of  evil  spirits 36  364-391 

A  description  of  the  leaders  of  the  infernal  army 36  381-521 

The  bloody  Moloch 37  892-405 

The  obscene  Chemos,  or  Peor 38  406^18 

Baalim  and  Ashtaroth.     The  nature  of  spirits 39  419^*37 

Astoreth,  or  Astarte.      Thammuz 40  437-457 

Dagon.     Rimmon 41  457-476 

Osiris,  Iris,  Orus 41  476-489 

Belial 42  490-505 

The  gods  of  Greece  and  Rome 43  507-521 

Satan's  army  reorganized  and  put  in  battle  array 44  531-587 

The  person  of  their  dauntless  commander  described  ....  46  587-608 
Satan  harangues  his  army,  and  rouses  them  to  attempt 

the  recovery  of  heaven 48  622-662 

The  character  and  agency  of  Mammon,  or  Pluto 50  678-699 

The   Pandeinonian   Palace,  constructed  by  Mulciber,  or 

Vulcan 52  710-751 

The  council  held  in  Pandemonium 54  755-797 

The  characters  in  Paradise  Lost 66 

Objection  to  mythological  allusions  considered 57 

The  character  of  Milton's  Satan 57 


544 


I50ZZ. 


BOOK  II. 

tuc*.       UM. 

Introductory  remarks -60 

Satan's  speech  from  the  throne  in  Pandemonium 61  1-42 

Moloch's  character,  and  his  speech  advocating  war  with 

Heaven 63  43-105 

Belial's  character,  and  hU  speech  diwuading  from  war.. .  65  108-225 
Mammon  advises  not  to  tight,  but  to  make  the  best  of 

their  present  condition 70  229-283 

Beelzebub  described ;  his  speech,  wherein  he  urges  a  hoc- 
tile  attempt  on  the  residence  of  man 72  299-41 6 

None   but  Satan  dare.*  to  explore  the  way  to  it ;   his 

speech  on  proposing  to  undertake  the  enterprise 76  417-605 

The  council  breaks  up,  and  its  members  separate  until 

their  chief  shall  return 80  506-527 

The  various  employments  and  amusement*  in  which  they 

engage  till  that  event  may  occur 80  528-618 

The  scenery  of  Hell 83  570-628 

Satan's  journey  from  Hell  towards  Earth 87  629-1055 

The  monsters  Sin  and  Death 87  647-676 

The  altercation  between  Death  and  Satan 90  674-726 

Sin  interposes  to  prevent  a  threatened  contest 92  724—745 

The  biography  of  Sin  and  Death 93  746-814 

Satan  explains  to  them  hid  malicious  design  upon  man's 

integrity  and  happiness 95  817-844 

Sin  opens  for  Satan  the  gates  of  Hell,  but  cannot  again 

close  them 97  871-889 

The  confused  regions  of  Night  and  Chaos  thus  disclosed. .  99  890-927 

Satan's  voyage  through  these  horrid  realms 100  917-1055 

His  interview  and  speech  at  the  court  of  Chaos 103  959-1009 

He  proceeds  on  his  adventurous  voyage 105  1010-1055 

Poetic  diction  of  Milton 108 

BOOK  III. 

The  argument  and  introductory  remarks Ill 

Apostrophe  to  Light 114  1-56 

The  Almighty  Father  surveying  the  whole  creation  ....  118        56-79 
He  addresses  the  Son  concerning  Satan's  designs  against 

man 119         80-184 

He  predicts  the  fall  of  man,  asserts  his  free-agency,  and 

entire  responsibility 120         92-181 

He  reveals  his  purpose  of  grace  to  (alien  man,  which  u 

approved  by  the  Son  of  God 121       181-166 


INDEX. 


545 


He  describes  to  the  Son  the  plan  of  his  future  conduct 

towards  man,  and  the  method  of  redemption 123       166-212 

He  asks  who  will  undertake  to  expiate  man's  sin 124       213-221 

The  Son  of  God  declares  his  readiness  to  make  atonement 

in  hia  behalf 124       227-265 

His  amazing  love  to  man,  and  filial  obedience 126       266-273 

The  Father  accepts  his  offer  to  atone  for  man's  sin,  and 

unfolds  the  manner  and  influence  of  the  atonement. . .   128       274—341 
The  angels  worship  the  Father  and  the  Son  in  view  of 

man's  proposed  redemption 129       341-410 

Satan  alights  upon  the  outside  of  the  organized  universe, 

of  which  a  description  is  given 132       418-441 

The  Limbo  of  Vanity,  or  Paradise  of  Fools 133       442-497 

Satan  descries  at  a  distance  the  gate  of  Heaven 138       601-525 

Ho  discovers  also  a  passage  to  Paradise — his  feelings  in 

view  of  it 138       526-554 

His  flight  among  the  stars,  and  his  landing  upon  the  sun.   140       561-587 

The  sun  described — its  structure  and  influence 142       588-621 

Satan  beholds  on  the  sun  an  angel,  and  transforms  him- 
self into  a  young  cherub 144       621-644 

He  holds  an  interview  with  the  angel  Uriel 145       645-735 

Hia  passage  from  the  sun  to  our  earth 148       736—742 

Milton's  Satan — his  portrait  drawn 149 

BOOK  IV. 

The  argument  and  introductory  remarks 151 

Satan's  premeditated  attempt  on  man 153  1-31 

His  soliloquy  in  view  of  the  sun 154  32-113 

The  cause  of  his  fall  from  Heaven  and  happiness 155  40-61 

Satan  the  first  hypocrite 157  J 14-130 

He  approaches  Eden,  of  which  a  general  description  is 

given 158  131-171 

He  leaps  into  Paradise  and  ascends  the  Tree  of  Life .   160  172-204 

A  particular  and  exquisite  description  of  man's  happy 

residence 162  205-287 

Adam  and  Eve  described  as  they  first  appeared  to  Satan .    168  288-355 
Satan's  soliloquy  on  view  of  Adam  and  Eve  in  their  prim- 
itive state 171  358-392 

He  descends  from  the  Tree  of  Life  and  assumes  several 

animal  shapes 172  395-408 

He  listens  to  Adam's  discourse  with  Eve  on  Qod's  pro- 
hibition of  the  Tree  of  Knowledge 173  41 1-489 

Eve's  reply  to  Adam.     Her  conjugal  lovo  and  beauty. ..    174  440-504 


546 


INDEX. 


Satan's  soliloquy  upon  what  they  say.    His  envy  of  their 

happiness 177       606-535 

The  station  of  Gabriel,  chief  guardian  angel  of  Paradise.   178      689-554 
The  approach  of  Uriel,  and  his  speech  warning  of  Satan's 

design 179       555-675 

The  first  evening  in  Paradise.  Adam  and  Eve's  dis- 
course upon  their  happy  lot,  and  upon  the  heavenly 

luminaries 182      697-688 

The  blissful  bower  of  our  first  parents , 185       689-719 

Their  worship  of  God  upon  first  occupying  it 187       720-735 

Wedded  love,  and  the  author's  praise  of  it 188       736-775 

Gabriel's  charge  to  Uzziel,  Ithuriel,  and  Zephon,  to  search 

the  garden 190      776-796 

Ithuriel  and  Zephon  discover  Satan  in  the  assumed  form 

ofatoad 192      797-813 

He  starts  up  in  his  original  form,  and  a  sharp  controversy 

ensues 192      813-976 

He  prepares  for  a  terrible  combat  with  Ithuriel  and  his 

band,  but  the  Almighty  prevents  it 198     977-1015 

Difficulties  in  executing  the   portrait  of  our  first 
parents 201 

BOOK  V. 

The  argument  and  introductory  remarks 202 

Adam,  on  awaking,  finds  Eve  still  asleep,  and  with  a  dis- 
composed countenance ,  .  203  1-15 

He  awakes  her,  and  she  relates  a  dream  (the  product  of 

Satan's  agency)  that  had  disturbed  her  mind 204  15-94 

The  affectionate  and  soothing  address  of  Adam  to  Eve  in 

relation  to  this  dream 208  95-128 

Their  noble  hymn  in  praise  of  the  Deity 210       153-208 

God's  charge  to  Raphael  to  warn  Adam  of  bis  danger  of 

temptation  to  apostasy 214  224-246 

Raphael's  descent  to  Paradise  on  this  mission 214       246-297 

The  preparations  of  Adam  and  Eve  for  entertaining  the 

heavenly  messenger 218  298-349 

Adam  invites  the  angel  to  his  bower,  and  the  invitation 

is  graciously  accepted .' 220  '850-387 

The  discourse  held  with  Raphael  on  various  subject*  . . .  222       895-907 

Raphael's  curious  account  of  the  nature  of  spirits  and 

mode  of  support 228  404-443 

His  discourse  on  the  perfection,  variety,  and  gradual 
economy  of  the  creation 225  468-543 


INDEX. 


547 


Page.  Lint. 

On  obedience,  as  a  Juty  of  choice,  not  of  necessity 228  620-543 

On  the  revolt  and  defeat  of  the  fallen  angels 230  577-897 

The  inauguration  of  God  the  Son 231  600-617 

The  employments  of  the  holy  angels  in  Heaven 231  618-657 

The  inauguration  of  the  Son  of  God  the  occasion  of  the 

revolt  of  the  first  archangel,  thence  called  Satan 233  657-710 

Satan's  conspiracy  discovered  ;  its  overthrow  committed 

to  the  Son  of  G*od 235  711-742 

The  assembling  of  Satan's  party,  and  the  arrogant  speech 

delivered  by  him 237  743-802 

The  eloquent  speech  of  the  faithful  Abdiel  in  opposition 

to  Satan 239  803-849 

Satan's  reply  to  Abdiel 241  853-871 

Abdiel's  fearless  rejoinder,  and  his  departure 242  876-907 

On  Miltcn'e  portrait  of  the  angels  and  devils 243 

BOOK  VI. 

The  argument  and  introductory  remarks 345 

The  retreat  of  Abdiel  from  Satan's  party 246  1-28 

The  plaudits  V*>8towed  upon  his  fidelity  to  God 248  29— 13 

Gabriel  and  Michael  ordered  to  lead  out  an  army  against 

the  rebel  angels 249  44—55 

The  meeting  of  the  hostile  parties 250  56-113 

Soliloquy  of  Abdiel  on  view  of  Satan  at  the  head  of  the 

rebel  army 252  114-126 

The  mutual  addresses  of  Abdiel  and  Satan  before  the 

battle 253  131-188 

Satan  is  struck  down  by  Abdiel,  and  the  armies  advance 

to  a  general  contest 255  189-245 

Satan  and  Michael  contend  in  words  and  in  arms 258  245-353 

The  prowess  and  victories  of  Gabriel,  Uriel,  Raphael,  and 

Abdiel 262  354-885 

The  rout  of  Satan's  army 263  386— 4 17 

Satan's  artful  speech  to  his  companions  in  arms 265  418-445 

Nisrook's  reply 266  446-468 

Satan's  answer  to  Nisrock,  in  which  he  proposes  the  use 

of  artillery 267  469-495 

Artillery  and  ammunition  provided 268  496-523 

The  engagement  of  the  second  day  begins 269  524 

The   advance  of  the  new  artillery,  and  its  prodigious 

execution 271  568-608 

The  derisive  speeches  on  the  retreat  of  the  celestial  army.  273  609-627 
•The  celestial  angels  rally  again,  and  hurl  mountains  and 

hilla  upon  their  foes 274  634-669 


648 


INDEX. 


The  Son  of  God  commissioned  to  be  the  leader  of  the 

third  day's  engagement 276  669-746 

The  Messiah,  or  Son  of  God,  comes  forth  alone  in  his 

chariot  to  cast  his  foes  out  of  Heaven 278  746-838 

The  complete  overthrow  of  Satan's  army 283  838-877 

Messiah's  triumphal  return  and  glad  reception 285  878-892 

Raphael's  advice  to  Adam,  founded  on  his  narrative  ....  285  893-9 K! 

BOOK  VII. 

The  argument  and  introductory  remarks 287 

Invocation  to  Urania,  the  heavenly  Muse 289          1-39 

The  apostasy  in  Heaven  was  related  to  Adam  as  a  warn- 
ing against  apostasy 298  40-80 

Raphael  is  requested  to  give  to  Adam  an  account  of  the 

creation,  the  manner  and  design  of  it 294         80-108 

Raphael's  answer 296       109-640 

The  address  of  the  Eternal  Father  to  his  Son,  proposing 

the  creation  of  the  world 297       131-173 

The  angels  rejoice  at  this  announcement 299       174-191 

The  Son  of  God  enters  upon  this  great  performance.  His 
person,  equipage,  <tc.,  in  the  work  of  creation,  and  the 

work  itself,  described 300       192-557 

His  grand  reascent  to  Heaven  after  creating  the  world, 

and  the  hymns  of  angels  thereupon 821       557-634 

BOOK  VIII. 

The  argument  and  introductory  remarks 325 

The  impression  which  Raphael's  discourse  made  on  our 

first  parents 828          1-13 

Adam  inquires  respecting  the  motions  of  the  heavenly 

bodies 329         13-38 

Eve  withdraws  and  goes  among  the  fruits  and  flowers  . .  330        39-63 

Raphael's  discourse  on  the  motion,  appearances,  and  influ- 
ences of  the  heavenly  bodies.  He  describes  the  Ptole- 
maic and  Copernican  hypotheses 331  66-178 

Conversation  between  Adam  and  Raphael 337       179-248 

Adam  gives  an  account  of  himself  and  of  objects  about 

him,  <fcc.,  on  his  creation 340       249-311 

Account  of  his  first  view  of  the  Divine  Presence,  and  in- 
troduction into  Paradise,  »tc. 342  311-356 

Adam's  conversation  with  God  thereon,  and  on  his  sol-  i . 

itude  there..  .  346       357-451 


INDEX. 


549 


Pip*.  LIB*. 

Adam's  sleep,  on  the  formation  of  ETC,  described 350  452-480 

His  first  view  of  Eve ;  his  passionate  regard  for  her  ....   352  481-559 

Appropriate  admonitions  thence  suggested  by  Raphael. .  856  660-594 
Question  of  Adam,  and  answer  of  Raphael,  concerning 

love,  and  the  expression  of  it  in  spirits  celestial 857  595-643 

Raphael's  excellent  advice  on  parting  with  Adam 358  630-653 

BOOK  IX. 

The  argument  and  introductory  remarks 360 

The  author's  introduction  to  the   scenes  about  to  be 

related 364  1-47 

Satan,  having  compassed  the  earth,  returns  to  Paradise 

by  night,  in  a  mist,  in  order  to  his  temptation 867         61-76 

He  selects  the  serpent  as  the  instrument  for  tempting  Eve.  369         76-96 

Soliloquy  of  Satan  at  this  juncture 370         99-178 

He  enters  the  serpent,  and  inspires  him  with  intelligence.  373  179-190 
Morning  in  Eden :  the  morning  worship  of  our  first  parents.  374  192-202 
Adam's  conversation  with  Eve  preceding  the  temptation 

(on  Satan's  subtlety,  the  means  to  resist  it,  <fcc.) 374       205-384 

Eve,  with  the  reluctant  permission  of  Adam,  withdraws 

from  him  to  the  groves 382       385-411 

Satan  rejoices  to  find  her  alone  in  a  retired  and  charming 

spot,  which  is  described 383       412^162 

Satan's  soliloquy  in  view  of  her 386       472—493 

In  form  of  a  beautiful  serpent  he  approaches  Eve :  the 

artifices  he  employs,  and  the  conversation  he   holds 

with  Eve 387       494-732 

The  serpent  falsely  declares  how  he  became   endowed 

with  the-gift  of  speech 390       667-645 

He  sets  aside  the  scruples  of  Eve  against  partaking  of 

the  fruit  of  the  forbidden  tree 393       647-732 

Eve  debating  whether  to  yield  to  the  reasonings  of  the 

tempter 396       736-779 

She  eats  the  forbidden  fruit :  its  immediate  effects  shown 

in  her  soliloquy 398       780-838 

The  care  and  anxiety  of  Adam  for  her  in  her  absence. . .  401       838-847 

He  meet*  her  returning  with  the  forbidden  fruit 401       847-855 

She  apologizes  for  her  long  absence,  and  tempts  Adam  to 

share  the  fruit  with  her 402       856-895 

His  soliloquy  lamenting  her  transgression 403       896-916 

Conversation    between    them    in   relation  to  her  trans- 
gression   404       920 

Against   his   better   knowledge,  Adam    shares   in    that 

transgression 407       996-9 


550 


I.fDKX. 


Fan. 


The  earth  was  convulsed  a  second  time  at  this  event  . . .  407     1000-4 
The  demoralizing  effects  of  this  transgression  upon  our 

first  parents . .  407  1004-1066 

Shame,   remorse,   mutual   resentments  and  accusations 

follow 410  1067-1189 

• 

BOOK  X. 

The  argument  and  introductory  remarks 415 

Han's  transgression  being  known,  the  guardian  angels  for- 
sake Paradise  and  carry  a  report  to  Heaven 420  1-31 

Speech  of  Ood  the  Father  on  the  subject  of  Adam's  fall .   4  20         34-02 
The  Son  of  Ood  appointed  the  judge  of  men ;  his  answer 

to  the  Father,  and  his  descent  to  Eden 422         56-97 

The  offenders  summoned   to  his  presence  and  put  on 

trial 423         97-123 

The  offence  of  Adam  and  Eve  investigated 424       124-156 

Sentence  passed  on  the  serpent ;  how  verified 425       163—196 

Sentence  passed  on  our  first  parents 427       192-208 

The  Son  of  God  compassionately  clothes  them,  and  re- 
ascends  to  Heaven 427       209-228 

Sin's  speech  to  Death  upon  Adam's  apostasy 429       235-263 

Death's  answer,  and  high  gratification 431       264-281 

Death  and  Sin  make  a  bridge  from  Hell,  through  chaos, 

to  the  earth 431       282-324 

They  meet  Satan  on  his  return  to  Hell  from  Paradise. . .  434       825-351 

Tin-  congratulatory  speeches  that  ensue 435       352-409 

The  journey   of  Sin   and    Death   to   Paradise,  and   its 

influences 437       410-414 

Satan's  return  to  Pandemonium  and  report  of  his  success.  437       414-503 
The  degradation  of  Satan  and  other  evil  angels,  com- 
pelled to  assume  the  form  of  serpents 441       504-547 

They  are  further  punished  with  an  illusion  of  the  forbid- 
den fruit 443       547-584 

Sin  and  Death  arrive  at  Paradise,  and  discourse  with 

each  other 445       685-609 

The  Almighty  addresses  the  celestial  angels  respecting 

the  entrance  of  Sin  and  Death  into  our  world 447       616-640 

Thev  reply  in  joyful  hallelujahs,  and  receive  commands 

to  mar  the  beauty  of  creation 448       641-714 

Adam's  soliloquy  upon  the  sentence  pronounced  on  him .  453       720-862 
His  repulsory  speech  to  Eve  on  attempting  to  console 

hisgrief 460      867-908 

Eve's  humble  and  pathetic  speech  in  reply 461       909-936 

The  relenting  of  Adam,  and  full  reconciliation  to  his  wife.  463      937-965 


INDEX. 


551 


The  counterpart  in  the  history  of  Milton  and  his  wife, 

Mary  Powell 462  (note.) 

Eve  proposes  to  Adam  that  each  shall  commit  suicide. . .  464     96(5-1006 

Adam  declines  the  proposal,  and  recommends  submission 

to  God's  will,  and  repentance 465  1010-1096 

Both  become  penitent,  and  seek  divine  forgiveness 468  1097-1104 

BOOK  XI. 

The  argument  and  introductory  remarks 469 

The  penitent  prayers  of  our  first  parents 471  1-20 

The  intercession  of  the  Son  of  I  Jtnl  in  their  behalf,  and 

the  Father's  acceptance 473         22-71 

The  angels  are  called  together,  and  some  are  charged 

with  the  expulsion  of  man  from  Paradise 474         72-133 

The  morning  of  the  day  of  expulsion ;  Adam  and  Eve 

converse  upon  the  efficacy  of  prayer 476       133-180 

Ominous  changes  in  nature  noticed  by  them,  and  their 

reflections  thereon 479       181-207 

Michael,  with  his  celestial  band,  arrives  in  Paradise  ;  hU 

appearance  ;  his  message  concerning  the  expulsion. . . .  480       208-262 
The   sorrowful   lamentings  and   reflections  of  our  first 

parents  in  view  of  their  expulsion 483       263-338 

Michael's  speech  to  Adam,  and  Adam's  reply,  on  this 

painful  subject 486       334-376 

The  archangel  leads  Adam  to  the  highest  mount  in  Para- 
dise to  give  him  a  view  of  the  scenes  of  future  events.   488       376-422 
He  discovers  to  him  (in  vision)  what  should  happen  to 

the  time  of  the  flood 491       423-901 

The  story  of  Cain  and  Abel 429-465 

Death  with  its  causes,  and  the  variety  of  its  forms 492       466-555 

Vision  of  the  social  and  civil  state  of  the  antediluvian 

world 497       556-673 

The  story  of  Enoch 500       661-712 

Explanation  sought,  and  given,  of  the  enormities  of  that 

period 501       674-718 

The  story  of  Noah 502       719-753 

The  flood 503       738-862 

The  rainbow,  and  God's  covenant '. 508      863-901 

BOOK  XII. 

The  argument  and  introductory  remarks 510 

Michael's  narrative  of  events  posterior  to  the  flood 512  1-651 

The  patriarchal  government 512         13-24 


552 


I1TDKI. 


tyranny,  and  the  building  cf  Babel 513  24-101 

The  story  of  Ham 616  101-1 13 

Of  Abraham  and  the  patriarchs .'. .  617  114-163 

Of  the  bondage  of  the  Israelites  in  Egypt,  and  their 

deliverance 620  163-223 

Of  the  settlement  of  their  civil  and  sacred  economy  in 

the  wilderness,  and  establishment  in  Canaan 522  224-279 

Of  their  various  ritual  laws,  their  reason,  use,  Ac. 624  280-314 

Of  their  government  by  judges  and  kings 525  815-334 

Of  t  heir  captivity  in  Babylon 526  835-344 

Of  their  return  thence ;  after  dissensions ;  the  birth  and 

kingdom  of  the  Messiah 626  845-371 

Of  Messiah— his  life,  passion,  resurrection;  mission  of  the 

Apostles,  Ac. 627  875-465 

Of  the  mission  of  the  Holy  Ghost,  gift  of  tongues,  Ac.  . . .  631  485-504 
Of  the  Apostles'  successors  (false  teachers,  Ac.) ;  their 

ambition,  Ac. ;   the  effects,  and   Messiah's  coming  to 

judgment 631  504-551 

Adam's  reply  to  Michael,  including  resolutions  of  future 

obedience,  dependence  on  God,  Ac. 533  652-573 

Michael's  last  reply  and  advice 533  674-605 

Eve's  observations  to  Adam  on  quitting  Paradise 635  610-628 

The  departure,  under  Michael's  guidance 635  624-649 

Concluding  observations 538 

The  life  of  Milton  a  great  epic  itself 689 

Strictures  upon  Dr.  Johnson's  criticism 540 

The  metrical  structure  of  the  poem 543 


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